tWOTMniWOTITTIlll-T"'"^"'"'^''^""^*"''^^'*"*^'*^ Ma^rti mmmmmmmmmm * APR 1 1902 * A USIZ7S THE TORA OF MOSES A CRITICAL STUDY OF DKUTERONOMY; ITS SEPARATION INTO TWO COPIES OF THE TORA ; A REFUTATION OF HIGHER CRITICISM. BY WILLIAM WALLACE MARTIN, Formerly Professor of Hebrevjy VanderMlt University, Nashville, Tenn.; Dallas, Tex.: PuuLisHiXG House of the M. E. Church, South. Barbee c't Smith, Agents. 1900. Copyright, 1900, BY William "Wallace Martin. TO MY FRIEND REV. J. M. BUCK LET, D.D., LL.D., K.litor of the " Christian Advocate," Now York, A PREACHER AND DEFENDER OF METHODISM, WHOSE VOICE AND PEN HAVE LONG BEEN HER BULWARKS, / GRA TEFULLT INSCRIBE THIS BOOK. TABLE OF CONTENTS. INTRODUCTORY MATTER. page Preface vii Analysis of the Tora xi Explanatory Statements xvi PRELIMINARY DISCUSSIONS. CHAPTER I. Authorship and Higher Criticism i IL Reconstructive Criticism Illustrated 17 HISTORICAL INTRODUCTION TO THE TORA. III. From Egypt to Horeb 36 IV. From Horeb to Sinai 56 V. From Si^jTai to the Jordan 76 LEGISLATION OF THE TORA. VI. The Commandments 93 VII. Love for the God of Israel 105 VIII. Love FOR Thy Neighbor 115 IX. Respecting Idolatry 134 X. The Name of Jehovah 147 XI. Respecting Worship 116 XII. The Home in Israel 179 XIII. Respecting Chastity 191 XIV Injuries to Man and Beast 197 XV. Matters OF Trespass 212 XVI. Courts of Law and Justice 219 (V) VI TABLE OF CONTENTS. ^,„^,,T.j.,^ IIORTATORV CLOSE TO THE TORA. p^gB XVII. Obedience and Blessing 227 XVIII. Disobedience AND Punishment 236 THE COPIES OF THE TORA IN PARALLEL COLUMNS. XIX. First Table: Duties to God 251 XX. Second Table: Duties to Man 296 CRITICISM, RECONSTRUCTIVE AND HIGHER. XXI. Higher Criticism Challenged 321 PREFACE. Deuteronomy is the stron. THE LEGISLATION OF THE TORA. /. THE TEN COMMAND- MENTS. ■ a. Transitional Para- graph 268 According to J, 95. According to E, 96. b. First Table 269 According to J, 97. According to E, 98. c. Second Table 269 According to J, 100. According to E^ loi. d. Exhortation 270 According to J, 102. According to E, 103. //. LOVE FOR THE GOD OF ISRAEL. a. Fidelity to God 271 According to J, 106. According to E, 107. b. Idolaters 271 According to J, 108. According to E, 109. c. Tributaries 272 According to J, 1 11. According to E, 112. d. Confidence in Jehovah. .273 According to J, 113. According to E, 114. ///. LOVE OF THE NEIGH- BOR. a. Good Will to Men 274 According to J, 117. According to E, 119. b. Need and Debt 275 According to J, 122. According to E, 124. r. Hebrew Slave 276 According to J, 125. According to E, 127. d. A Stranger's Title 278 According to J, 128. According to E, 129. c. Debt Release 279 According to J, 129. According to E, 130. f. Land Redemption 279 According to J, 131. According to E, 131. g. Perpetual Bondage. . . . 2S0 According to J, 132. According to E, 132. ANALYSIS OF THE TORA. Xlll IV. RESPECTING IDOLA- TRl'. a. Image Worship 2S0 According to J, 134. According to E, 135. b. Forms of Divination . . 281 According to J, 137. According to E, 139, c. False Prophet 282 According to J, 141, According to E, 142. d. Apostatizing 283 According to J, 143. According to E, 144. e. Apostate City 284 According to J, 145. According to E, 146. V, THE NAME OF JEHO- VAH. a. The Priest 285 According to J, 148. According to E, 149. b. The Levite 286 According to J, 150, According to E, 150. c. The Prophet 2S6 According to J, 151. According to E, 152. d. Central Sanctuary 2S7 According to J, 153. According to E, 155. e. Eating of Flesh 288 According to J, 157. According to E, 158. f. The Clean Beasts 289 According to J, 159. According to E, 160. VI. RESPECTING WOR- SHIP. a. The Sabbaths 290 According to J, 163. According to E, 164. h. Passover 290 According to J, 165. According to E, 167. c. Annual Feast 292 According to J, 168. According to E, 169. d. Unleavened Bread 292 According to J, 169. According to E, 170. c. Feast of Weeks 293 According to J, 172. According to E, 172. f. Feast of Tabernacles . . 294 According to J, 174. According to E, 174. g. Tithing 294 According to J, 175. According to E, 176. h. Vows 295 According to J, 178. According to E, 178. VII. THE HOME IN ISRAEL. a. Unlawful Marriages. . . 296 According to J, 179. According to E, 180. b. Divorce 297 According to J, 181. According to E, 182. c. Defaming of a Wife. . . 297 According to J, 182. According to E, 183. XIV ANALYSIS OF THE TORA. d. Right of Firstborn 29S According to J, 184. According to E, 185. e. A Foreign Wife 29S According to J, 186. According to E, 187. f. A Deceased Brother's Wife 299 According to J, 188. According to E, 189. g. A Rebellious Son 300 According to J, 189. According to E, 190. VIII. RESPECTING CHAS- TITT. a. Incest 300 According to J, 191. According to E, 192. b. Unnatural Lusts 301 According to J, 193. According to E, 193. c» Illicit Carnal Relations. 302 According to J, 194. According to E. 195. IX. INJURIES TO MAN AND BEAST. a. Manslaughter 303 According to J, 198. According to E, 199. b. Innocent Fugitive 304 According to J, 200. According to E, 201. c. The Murderer 305 According to J, 202 According to E, 202. d. The Death Penalty . . . 305 According to J, 204. According to E, 304. c. Unknown Murder 306 According to J, 205. According to E, 206. f. Injuries to Persons. . . . 307 According to J, 207. According to E, 20S. g. Liability for Injuries . . 30S According to J, 209. According to E, 210. a: RESPECTING TRES- PASS. a. Theft 309 According to J, 213. According to E, 213. b. A Trust 310 According to J, 214. According to E, 214. c. Lending and Hiring ... 3 10 According to J, 215. According to E, 215. (/. Weights and Meas- ures 310 According to J, 216. According to E, 217. e. Covetousness 311 According to J, 217. According to E, 217. XI. THE COURTS IN IS- RAEL. a. The Civil Courts 311 According to J, 220. According to E, 221. b. The Criminal Court. ..312 According to J, 223. According to E, 224. c. Court of Appeals 312 According to J, 225. According to E, 225. ANALYSIS OF THE TORA. XV C. HISTORICAL CLOSE TO TORA. /. OBEDIENCE AND BLESS- ING. a. The Faithfulness of God. According to J, 229. According to E, 230. b. Obedience and Bless- ii^^^ 314 According to J, 231. According to E, 232. c. The Holy People 314 According to J, 234. According to E, 234. //. DISOBEDIENCE AND PUNISHMENT. a. Disobedience 315 According to J, 237. According to E, 237. b. First Triad of Punish- ment 315 According to J, 238. According to E, 238. c. Fourth Punishment ... 316 According to J, 240. According to E, 240. d. Fifth Punishment 316 According to J, 241. According to E, 242. c. Sixth Punishment 317 According to J, 244. According to E, 244. f. Seventh Punishment . . 318 According to J, 246. According to E, 247. g. Repentance and Mer- cy 319 According to J, 248. According to E, 249. EXPLANATORY STATEMENTS. 1. References are to the English version of King James. 2. The upper figures refer to chapters ; the lower, to verses. 3. The letters E, L, N refer respectively to Exodus, Le- viticus, and Numbers. 4. Where there is no letter, Deuteronomy is understood. 5. A reference like 17 means Deuteronomy vi. 17; but L i5^ 25 means Leviticus vi. 14, 25. THE TORA OF MOSES. CHAPTER I. AUTHORSHIP AND HIGHER CRITICISM. Among the Jews one uniform belief seems to have prevailed respecting the authorship of the Pentateuch, and so of Deuteronomy. Moses, they claim, is the author. Plausible inferences are drawn, favoring this view, from the books of the Old Testament following Deuteronom}'. Repeated references to Moses and his law furnish the data for these conclusions. Josephus and the Talmudists, both the early and the later schools, are in accord with this traditional belief. Modern scholars, however, have pointed out "that the Jews pos- sess no tradition worthy of real credence or regard, but only vague and uncertain reminiscences, intermin- gled often with idle speculations." Belief in the Mosaic authorship of Deuteronomy passed from the Jewish synagogue to the Christian Church. There were strong reasons for the waiters of the New Testament and the Church Fathers to deny Mosaic origin, since strong sects and perilous heresies secured many adherents by resting their right to cre- dence upon the authority of Moses. The almost undis- puted reign of this traditional view, respecting author- ship, for above eighteen centuries witnesses to the per- sistence and strength of the belief in the Mosaic origin of the Pentateuch. And our own century has had, and still possesses, many who champion the view of Jewish tradition. '* These scholars base the Mosaic authorship 0) 2 THE TOR A OF MOSES. upon the testimonies of the Pentateuch itself, the histor- ical books of the Old Testament, the prophets, and the New Testament, and finally upon the assertion that the Pentateuch shows no vestiges of post-Mosaic events and customs, no chronological errors, but exhibits a unity of spirit and language, and meets every expectation so great an antiquity would arouse." The Mosaic authorship of the Pentateuch was in a few instances looked upon with suspicion during the past centuries; and this doubt first took upon itself an obtru- sive character in the seventeenth century. Attention was directed to the contradictions, transpositions, repe- titions, so frequently found in the Pentateuch. Thus, Genesis xx. and xxvi. were alleged to stand in impossible chronological order. The two accounts of creation in Genesis i. and ii. would, according to this view, militate against a unity of authorship because of the irreconcila- ble differences which these critics aflirm are found in the two narratives. They pointed to the fact that Moses w^as spoken of not in the first but in the third person, and this peculiarity argued other authorship. Many such statements began to be brought together under this new spirit of criticism, which made it quite apparent that *' the writer is necessarily one w^ho looked back to Moses through a long series of Liter prophets." The criticism of the seventeenth century succeeded in completely separating Deuteronomy as a distinct book, dominated by a single purpose and characterized by a notably striking and beautiful literary style. Our present century, through its scholars, has examined in closest detail this last book of the Pentateuch. Two theories have resulted. Some have advocated that this portion of the Pentateuch is the oldest, and if not written AUTHORSinP AND HIGHER CRITICISM. 3 by Moses, yet is nearer to his age, and therefore most strongly influenced by his work. Others, equally emi- nent, have considered Deuteronomy as quite a late doc- ument; and by this supposition a few of these were en- abled to hold that the rest of the Pentateuch was Mosaic, and so quiet their conscience. Higher criticism, the name applied to tliis critical work of our century, has separated in the Pentateuch three collections of laws and three narratives corresponding to these law-codes. The laws in Exodus xx. 23-xxiii. 33 constitute the first collection, and are designated by the letters JE. There is, so it is conceded, no logical order in the succession of these laws. The commands in xx. 23-26 respecting idolatry and the altar of unhewn stone belong to the Jewish religious cultus, and should have been placed beside the religious ordinances in this collection. Repetitions, such as xxiii. 9 and xxii. 21, suggest interpolations. The religious festivals, men- tioned in xxiii. 10-14, are interrupted by the intrusion, *' altogether senseless," of verse ic. The Decalogue in XX. is considered a later addition to this collection of laws. The expression *' Book of the Covenant" is supposed to refer to these laws, and indeed to consti- tute a code. The Deuteronomic code embodies many of the laws found in this Book of the Covenant; for in- stance, the decalogue, the purpose of the sabbath, the place of sacrifice, the prohibition *' not to eat blood," the law of tithing, the three annual feasts, the places of refuge, the law of witnesses, the release of the He- brew slave, and very many other enactments. Ex- planations of these coincidences among the advocates of hicfher criticism have been more or less at variance. The fact, however, that a more highly developed mode A TUK TORA OF MOSES. of expression, in cases where the subject-matter is al- leged to be common, is found with the Deuteronomist, has led to the prevaihng view that Deuteronomy is later and that its writer had the Book of the Covenant before his e3^es. A second code is thought to be found in Exodus- Numbers, after the JE legislation is subtracted. This second collection of laws is called the priestly code, and is designated by the letter P. A third collection of laws is contained in Deuteronomy, and it is referred to by the letter D. This third code has similarities to the other two codes. These likenesses appear in such subjects as the not-eating of blood, the law of tithes, the institution of the sabbatical year, the manumission of the Hebrew slave, the statute concerning the firstlings of the ox and sheep, the three annual feasts, the warning against Moloch worship, the cities of refuge, the law of usury, and some others. These facts argue a close relation be- tween the Deuteronomic code and the laws of the priest- ly legislation. The practically concurrent opinion of critical scholarship places the priestly code in the main as subsequent to Deuteronomy. Approximate dates have been assigned as marking the appearance of these three remarkable lav/-codes and the literature most nearly re- lated to each. "At some period later than 650 B.C. the documents J and E were combined into a single whole." The Deuteronomic code was in the main a completed book about 621 B.C. Ezra and Nehemiah introduced the priestly legislation in its highest devel- opment in Judea, during the year 444 B.C. Such are briefly the conclusions of higher criticism in relation to these three legislative codes. Scholars have pointed out a kind of civil code, scat- AUTHORSHIP AND HIGHER CRITICISM. 5 terecl through the Deuteronomic collection of laws. These rules of action for the civic community constitute an incomparable group of laws. They embody the es- sence of a criminal law, with the central command, " Thou shalt not kill." The civil code makes a distinc- tion between willful murder and those cases of killing which occur through accident, and protection is provid- ed for him who takes undesignedly the life of a fellow, by means of the cities of refuge. Yet w^hosoever kill- eth another, having enmity in his heart, must die; and for him there is no refuge even at the altar of God. A similar distinction is made in the laws regarding adul- tery. The home life is protected by safeguards thrown around parentage with the profoundest wisdom. The law of trespass is succinctly stated in the command, "Thou shalt not steal." Special laws amplify this rule, making quite a full legislation upon this feature of the civil code. The integrity of one side of the court practice is secured in the command, *'Thou shalt not bear false witness," and on the other side by the in- junction that judges should decide according to the right. Every form of oppression is attacked through the injunction, *'Thou shalt not covet." There is no question among scholars as to the existence of this re- markable civil code, scattered throughout Deuteron- omy. Its presence is one of the proofs, urged by higher criticism, to establish the conclusion that this book beloncfs to an ai^e much later than the Mosaic. The nobler law by its rule is the later in its appearance. Deuteronomy contains something like an ethical code, being rules of conduct which affect our well-being, but which may not be reached by any procedure under a civil code. A political body always expresses its noblest 6 TlIK TORA OF MOSES. development in those unwritten regulations which are ethical and lead to the maintenance of a benevolent watchfulness over one another. The ethical code of Deuteronomy requires honor for the father and the motlier, love for the neighbor, kind treatment of the stranger within the gates. The orphan and the widow are to be considerately treated ; and benevolent feeling is to be exercised alwa3'S toward every living thing. The presence of this ethical code in writings, which tradition has surrounded with remote antiquit}^, has ever been a subject of serious thoughtfulness to specu- lative and reflective minds. There is no law of evolu- tion here; or, if so, an evolution not in harmony with scientific theor}^ Higher critics, with the historical sense largely developed, have traversed the history of Israel with patient step in order to find that period of great humanism wherein these stars of the first magni- tude in the ethical world held their daily course in the heavens. Deuteronomy regulates to a degree the practice of worship in Israel. A central sanctuary is, in the mind of the Deuteronomic writer, to be established. Hither thrice in the year every male of tlie Israelitic communi- ty is to go. These times are festal times for the most part. The early harvest festival and the late harvest festival are seasons of thanksgiving and rejoicings. Burnt offerings and sacrifices are enjoined for these times. The sabbath is to be observed. Perhaps the injunctions against idolatry are the only severe and al- most wholly unintelligible manifestation of harshness in the whole book, especially to the charity of the unbe- lieving modern mind. A liberal provision is made for those who ij^ive their lives to inculcate the religious cul- AUTHORSilir AND HIGHER CRITICISJM. 7 tus in Israel, Higher criticism sums up its estimate in the following words: ''The different relation in which Deuteronomy stands to the other codes may be ex- pressed thus: it is an expansion of that in JE (Ex. xx.-xxiii.); it is in several features parallel to the law of holiness in Lev. xvii.-xxvi. ; it contains allusions to law^s such as those codified in some parts of P." Great as Deuteronomy stands in respect to its civil, ethical, and religious codes, these all pale into insignificance when compared with that noble recognition of God and man's duties to him, which pervades the whole of this most remarkable book. **The Lord our God is one Lord," is the sentence around which clusters the spirit- ualit}^ of this people of Israel. The speaker of these words is involved in no mists of doubt. His conviction is based on personal knowledge, a fundamental faith v/ith him. Other peoples have many gods. To run after them and serve them is in Israel a capital offense. To seek to proselyte away from Jehovah is worthy of death. There is no God like the God of Israel. The Deuter- onomist says: " Did people ever hear the voice of God speaking out of the midst of the fire, as thou hast heard, and live? or hath God essayed to go and take him a nation from the midst of a nation by temptations, by signs, and by w^onders, and by war, and by an outstretched arm, and by great terrors, according to all that the Lord your God did for you in Egypt be- fore your eyes?" The intensest personal relation, ac- cording to the Deuteronomist, exists between God and his chosen people. This is w^itnessed to b}^ the Shema' of this people, words to be repeated daily in the house of e\'ery Israelite. These are the words of the Shema': "Hear, O Israel: The Lord our God is one 8 THE TORA OF MOSES. Lord: And thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might. And these words, which I command thee this day, shall be in thine heart. And thou shalt teach them diligently unto th}^ children, and shalt talk of them when thou sit- test in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up. And thou shalt bind them for a sign upon thine hand, and they shall be as a frontlet between thine eyes. And thou shalt write them upon the posts of thy house, and on thy gates." Admiration increases as one follows the manifold expressions of the love and mercy of the God of Israel in Deuteronomy. One of the most rev- erent of the school of higher criticism has truly said: **Now^here else in the Old Testament do we breathe such an atmosphere of generous devotion to God and of large-hearted benevolence to man ; and nowhere else is it shown wdth such fullness of detail how these prin- ciples may be made to permeate the entire life of a community." (Driver, Lit. O. T., p. 74.) The collection of laws in Deuteronomy xii.-xxvi. is considered by higher criticism " as the kernel of the Deuteronomic literature." Kuenen's excellent sum- mary of this position is given in the following para- graph: "Deuteronomy xii.-xxvi. [or D] is a single whole. Here and there the order of precepts leaves something to be desired, and occasionally the suspicion of later interpolations is provoked; but, in spite of this, it remains quite unmistakable that these chapters, as a whole, come from one author and constitute a single book of law. The Tora of Yahwe which they pro- mulgate is intended by the writer to embrace all the demands that Yahwe makes from his people, and ac- AUTHORSHIP AND HIGHER CRITICISM. 9 cordingly it regulates not only the worship, which must be offered to Yahwe alone and in his own sanctuary, but also the political, civic, and domestic life of the people consecrated to him, and the moral duties of the individual Israelite." (Ilexateuch, pp. 107, 108.) The exhortations of Deuteronomy v.-xi., or D,, are intended as an introduction to xii.-xxvi. Kuenen urges in reference to v.-xi., that the language, style, and details are such as only the hypothesis of a com- mon origin would explain. Wellhausen and others contend for a different authorship. The part con- tained in Deuteronomy i.-iv., or D^, is universally re- garded by the advocates of higher criticism as written by a different author, who placed it as an introduc- tion to D and Dj. This writer was in sympathy with all the hortatory and legislative teachings of what fol- lows, and adds his portion " to link the Deuteronomic legislation to older narratives," or else as supplemen- tary, and thus furnishing *'the historical antecedents to the legislative discourse of v.-xxvi." The chap- ters following xxvi. are considered diverse in style, al- though revealing the influence of the former portions. They are, in the main, incorporated fragments of Deu- teronomic or priestly literature. A most singular phe- nomenon presents itself in xii.-xxvi. Although higher criticism generall}^ regards it as "a single book of law," yet it is not dominated, as the higher critics confess, by any principle of order. "The precepts are defectively arranged, kindred matter is not treated together, and no fixed plan seems to be followed." This fact mili- tates against a single author, unless we mean by the ex- pression a mere compiler, and that too not a very skill- ful one. There are present, however, in these chapters lO THE TORA OF MOSES. expressions and turns of language which argue a fond- ness for special words and forms of phrases, which suggests, so it is affirmed, a single hand. A few of these may be indicated: they are, to eat before Yah- vve's face; to go after other gods; the place that Je- hovah shall choose; to possess; to inherit; to redeem from Egypt. This characteristic has been most influ- ential in leading to the hypothesis of a single author. Klinert, however, finds too little evidence of a single author, unless we mean by the term one who simply codifies. Hortatory pleadings are common in v.-xi. Higher criticism finds that the language has affinity to D, but the whole tone of the chapters is such as a writer would assume "who had the ordinances and statutes of the subsequent chapters lying before him." This peculiar- ity has led to the assumption of a different author. Wellhausen gives an interesting summary of these chap- ters. He says: " In v. i. the author announces the in- stitutions and statutes which the people are to observe in the land of Canaan, but immediately involves himself in an historical presentation of the occasion on which they w^ere communicated to him on Horeb forty years ago, when the people begged him to interpose as a mediator. At the beginning of vi. he again appears to be coming to the communication of ordinances and statutes, but turns off into a plea for obedience to the laws, based on love of the lawgiver. And in similar ways our patience is yet further tried in the follow- ing chapters. The discourse always turns upon the ORDINANCES AND STATUTES WHICH I SHALL GIVE YOU THIS DAY; but we are never told what they are. In vii. and viii. an attempt is made to disarm by anticipa- AUTHORSHIP AND HIGHI':R CRITICISM. II tion all manner of threatening dangers which might lead to their neglect after the conquest of Canaan. Yahwe's grace, which the Israelites might think they could dispense with, when they were out of the wilder- ness, will always be needed, and his wrath will always be terrible. This gives occasion to a long digression on the golden calf; and it is not till x. 12 sqq. that we return to the enforcement of the commandments, while xi. once more insists that Yahwe's past care for Israel demands both gratitude and obedience, but that his future care will not be rendered superfluous by the possession of the land, since its fruitfulness depends upon the grace of heaven." (Wellh. Prolegomena, etc., xxii. 462 sq.) These words of Wellhausen miake clear how there still remains the difficult question whether any author could compose a document with the strik- ing peculiarities which Wellhausen so graphically de- picts as present in this portion of Deuteronomy. Chapters i.-iv. are regarded as introductory to v.— xxvi., but they are relegated to a different hand from that of D or D,. This third author has a strong his- torical sense, and loves to connect the legislation in the following portion of Deuteronomy with events in the history of Israel. Narratives referred to in Exodus- Numbers are interwoven in this historical introduction more or less deftly. He also places speeches in the mouth of Moses. Kuenen's summary of these chapters will be useful in outlining distinctly the view of higher criticism respecting them. These are his words: "The notes, glosses as it were, on the discourse, which he puts into the mouth of Moses, are tlie clearest proofs of his interest in antiquities, but the discourse of Moses itself is also drawn up mainly with an historical purpose. 12 THE TORA OF MOSES. though the tone of warning and exhortation is not want- ing. Note especially Deuteronomy ii., iii. 1-17, evi- dently written to throw light upon Israel's relation to his neighbors and to explain the settlement in the trans- jordanic region. Where the author passes, in iv. sqq., from history to admonition, he anticipates the points which Dj impressed on his readers in v. sqq., and, like him, though with a somewhat different intention, makes use of the events in Horeb for the purpose. Charac- teristic of his historical sense in this connection is his comparison of Israel with other peoples (iv. 6-8, 32- 44). His affinities with Dj are unmistakable as the differences which part him from him." (Hexateuch, note, p. 119. ) Tradition affirm.s unity of authorship for Deuterono- my. Higher criticism finds too many transpositions and conflicting statements, too abrupt turns in the prog- ress of the discourse, too little evidence of logical se- quence in the arrangement, and too slender a thread running through the book to bind its parts together, upon which to predicate a unity of authorship. Criti- cal scholars have, therefore, proffered instead of the traditional view a^ tripartite authorship. Yet, in D (xii.— xxvi.), which higher criticism regards as a unit, the statements are inconsistent often, the arrangement of subjects illogical, transpositions are not infrequent; and these same reasons, which led scholars to abandon the traditional view, should lead them to refuse faith in the unity of authorship for this the largest section of Deuteronomy. The pecuharities which Wellhausen finds in D, (v.-xi.) are of such a surprising nature that a mere bungler in composition alone could produce a product of this character. Do(i.-iv.) seems an addi- AUTHORSHIP AND HIGHER CRITICISM. 1 3 tion, according to higher criticism. Therefore, this school of critics find no more acceptable method for the disposition of the difficulty than to assume a sepa- rate author; yet this writer must have been a tyro in the art of writing like to the author of D,. Indeed, as these three portions of Deuteronomy, D, D,, D^, are all characterized by the same puerile traits of composition, such as inconsistencies, want of logic, repetitions, a kind of literary hodgepodge, it would seem most likely that one hand put together the whole of Deuteronomy, and that hand not by any means skillful. Therefore, it could not have been, in its present form, put together by the hand of that master Moses, whom all subsequent ages have ranked with the leading minds of the centu- ries past. Kuenen sums up his own investigations, and at the same time sets forth the accepted conclusion of higher criticism, in these words: "With respect to the tradi- tion which makes Moses tlie actual writer of the whole tora, we must express ourselves more strongly: it is absolutely excluded by the differences of form between the several codes." The conclusion of the whole mat- ter, then, according to higher criticism, is as follows: Whatever is said to be the w^ords of Moses in Deuter- onomy is so said because the writer wished to place his thoughts or the collection of laws and precepts, which he had made, in the mouth of a great historical character. This liberty is justified by the " custom of the times." It remains with higher criticism to establish this custom. But conceding it to be a fact, yet the most singular phe- nomenon is presented by applying this custom to the composition of Deuteronomy. All unite in affirming that the writer, whoever he may have been, presents the no- H THE TOR A OP^ MOSES. blest ethics and the highest spiritual representations of God to be found anywhere except in the New Testament. Could one, breathing so lofty a morality and so beautiful a conception of God, place these words in the mouth of another to give them currency? The acceptance of Mosaic authorship with all its manifold difficulties under the present form of Deuteronomj^ would be a more rational conclusion. A distinguished writer justifies the acceptance of these views of higher criticism in these words; "There is nothing in Deuteronomy implying an interested or dishonest motive on the part of the post-Mosaic author; and this being so, its moral and spiritual greatness remains unimpaired: its inspired authority is in no respect less than that of any other part of the Old Testament Scriptures which happens to be anon3^mous." This justification hinges upon the absence of an *' interested or dishonest motive " in the unknown writer. The only motive that could have in- duced any writer to place his production under the name of another, in whole or in part, is that greater currency and respect for the writing would ensue through the use of the name employed; and this is, to say the least, an " interested motive." Any nevv^ tlieory, presented to explain the problem which Deuteronomy offers to the critical mind, must set out with the acceptance of all those most striking facts which are found in this book, and are clearl}^ pointed out by higher criticism. These are, that Deuteronomy is constructed without any logical consistency pervading the book as a whole ; that events of history are recorded with a complete disregard for chronological sequence; that repetitions occur, which are inexcusable in any re- spectable author; that inconsistent statements are made AUTHORSIIir AND IIKJIIER CRITICISM. I5 regarding matters which must have had the sanction of a custom or usage of long standing. These are the principal facts. A new theory must give an adequate explanation of this unique phenomenon in a literary production which is most fascinating, although it pos- sesses characteristics wliich in any other writing would condemn it to obscurity. Reconstructive criticism prof- fers such a theory for consideration. This theory, briefly stated, is that in Deuteronomy we have the Mosaic Tora. Among the Hebrews there w^ere two ancient copies of this code, which were held in great veneration. These were combined together for some sufficient reason. The result of the amalga- mation of these two copies of the Mosaic Tora is Deu- teronomy in its present form, with all its inconsistencies, reduplications, contradictions, illogical arrangement, and every alleged inharmonious statement upon which higher criticism rests its assertion of repeated redac- tions. The production of these two toras will establish the theory of reconstructive criticism. Professor C. A. Briggs has set forth the brilliant vic- tories of higher criticism in these words: "The critical analysis of the Hexateuch is the result of more than a century of profound study of the documents by the greatest critics of the age. There has been a steady advance until the present position of agreement has been reached in which Jew and Christian, Roman Catholic and Protestant, Rationalistic and Evangelical scholars. Reformed and Lutheran, Presbyterian and Episcopal, Unitarian, Methodist, and Baptist, all concur. The analysis of the Pentateuch into several distinct original documents is a purely literary question, in which no article of faith is involved. Whoever in these l6 THE TORA OF MOSES. times, in the discussion of the literary phenomena of the Ilexateuch, appeals to the ignorance and prejudice of the multitude, as if there were any peril to the faith in these processes of the higher criticism, risks his rep- utation for scholarship by so doing. There are no He- brew professors on the continent of Europe, so far as I know, who would deny the literary analysis of the Pen- tateuch into the four great documents (J, E, P, and D). The professors of Hebrew in the universities of Oxford, Cambridge, and Edinburgh, and tutors in a large num- ber of theological colleges, hold the same opinion. A very considerable number of the Hebrew professors of America are in accord with them. There are, indeed, a few professional scholars who hold to the traditional opinion, but these are in a hopeless minority. I doubt whether there is any question of scholarship whatever in which there is a greater agreement among scholars than in this question of literary analysis of the Hexa- teuch." (Presbyterian Rev., April, 1887, p. 340.) Our theory antagonizes wholly this '' literary analysis of the Pentateuch." The present volume will demon- strate its failure in Deuteronomy. CHAPTER 11. RECONSTRUCTIVE CRITICISM ILLUSTRATED. Deuteronomy, in the view of reconstructive criti- cism, is a conglomerate mass, produced by the crowd- ing together of two copies of the Mosaic Tora. The problem then is to disentangle these two copies. The student of this book has then the same problem which confronted the geologist, when he faced the confusions of the various geological formations, brought about by the eruptive and destructive forces of nature during long periods. He sought for order in this chaos. In- deed, the problem is the same the scientists have fath- omed in the upbuilding of the several sciences. Law was hidden in many widely separated specimens or combinations. The law was discovered, and then vvhat seemed confused, unrelated, was found to belong to a wonderful S3^stem, present in nature. Reconstructive criticism proposes to bring order out of confusion, to show the two toras, which are concealed in the dis- ordered mass of Deuteronomy. Its claims are simple, the task of the greatest magnitude. This book of the law must have a well-defined logic, binding part to part; must be that complete system which exercised controlling power over the children of Israel for centuries. There must be in this Mosaic Tora a complete civil code, a full ethical code, a reli- gious code, guiding the people in their relations to God. Such demands at least will be made upon us, before scholarship will accept the theory as established. We will illustrate the combination of two narratives 2 (17) l8 TllK TOR A OF MOSES. into one more or less consistent, as the first step in the present undertaking. The heaHng of the centurion's servant is recorded in the Gospels of Matthew and Luke. Each is marked by an individuahty of its own, and 3^et there is no such lack of common characteristics as to preclude the accepted behef that the event is the same in each narrative. Burton, in his masterly study of the Gospel of St. Luke, sa3^s: "The narrative of St. Matthew differs slightly from that of St. Luke, in that he omits all reference to the two deputations, speaking of the interview as being personal with the centurion. But St. Matthew's is evidently an abbrevi- ated narrative, and passes over the intermediaries, in accordance with the maxim that he who acts through another does it -per se.'' We now propose to combine these two narratives into one. This unification will in- volve no change of forms, only a new arrangement, and will embody all the words of the two narratives, as they appear in the two Gospels. Matthew records the incident in these words: And when Jesus was entered into Caper- naum, there came unto him a centurion, be- seeching him, saying, Lord, my servant lieth at home sick of the palsy, grievously torment- ed. And Jesus saith unto him, I will come and heal him. The centurion answered and said, Lord, I am not worthy that thou shouldst come under my roof ; but speak the word only, and my servant shall be healed. For I am a man under authority, having soldiers under me ; and I say to this man, Go, and he goeth ; and to another. Come, and he cometh ; and to my servant, Do this, and he docth it. When Jesus RECONSTRUCTIVK CRITICISM ILLUSTRATED, I9 heard, he marveled, and said to them that fol- lowed. Verily I say unto you, I have not found so great faith, no, not in Israel. And I say unto you. That many shall come from the east and the west, and shall sit down with Abra- ham, and Isaac, and Jacob, in the kingdom of heaven ; but the children of the kingdom shall be cast out into outer darkness : there shall be weeping and gnashing of teeth. And Jesus said unto the centurion. Go thy way ; and as thou hast believed, so be it done unto thee. And his servant was healed in the self- same hour, (Matt. viii. 5-13-) Luke records this event in these words: Now, when he had ended all his sayings in the audience of the people, he entered into Capernaum. And a certain centurion's serv- ant, who was dear unto him, was sick and ready to die. And when he heard of Jesus, he sent unto him the elders of the Jews, beseech- ing him that he would come and heal his serv- ant. And when they came to Jesus, they be- sought him instantly, saying, That he was worthy for whom he should do this : for he loveth our nation, and he hath built us a syn- agogue. Then Jesus went with them. And when he was now not far from the house, the centurion sent friends to him, saying unto him. Lord, trouble not thyself ; for I am not worthy that thou shouldst enter under my roof : wherefore, neither thought I m} self worthy to come unto thee : but say in a word, and my servant shall be healed. For I also am a man set under authority, having under me soldiers, and I say unto one. Go, and he 20 THE TORA OF MOSES. goeth ; and to another, Come, and he cometh ; and to my servant, Do this, and he doeth it. When Jesns heard these things, he marveled at him, and turned him about, and said unto the people that foUovs^ed him, I say unto you, I have not found so great faith, no, not in Israel. And they that were sent, returning to the house, found the servant whole that had been sick. (Luke vii. i-io.) There are marked differences in these two narratives. We notice that Matthew gives us more of the words of Christ and less of the doings of men ; while Luke re- verses, giving us more of the deeds of men and fewer of the words of Christ. Matthew makes no mention of the two deputations sent to Christ. Luke records no words such as, "And I say unto you, That many shall come from the east and w^est," etc. In presenting the unification of these two narratives, what belongs to Matthew alone we shall place in ordinary type; what belongs to Luke alone, in italics; what is common to both, in sm.all capitals. We may then show very easily the arrangement required to unite them into a consist- ent narrative. References are to verses. The follow- ing is the composite narrative: Lukei-:!«, jVow when Jic had ended all his sayings in the audience of the people^ he entered into Capernaum. And a certaiji centurion'' s serv- ant^ who was dear unto hini^ was sick a?id ready to die. And when he heard of Jesus., and Matt. 5 a. wlieu Jcsus had entered into Capernaum, he Lnke3 6-7. scut uuto hiin tlic cldcrs of tJie Jews^ beseech- inp- hifn that he would come and heal his o servant. And wheti they came to fesus^ H^cy besought him instaiztly.^ sayings That he was RECONSTRUCTIVE CRITICISM ILLUSTRATED. 21 ivorthv J'or luJiom he sJiould do t Ills : for Jie loveth ouy iiatioii^ and he kath built us a syji- agogne. Thoi Jesus went with ihcni. A)id when he was 7iow not far from the house^ the centurion se7it friends to hitti^saying tmto him^ Lord^ trouble not thysef; for I am not zvorthy that thou shouldst enter under my roof: where- fore neither thought I my sef worthy to co?ne iuito thee: but say the word^ and my servant Matt. & 6-8. sJiall be healed. Then the centurion came unto him, beseeching him, saying. Lord, my servant Heth at home sick of the palsy, griev- ously tormented. And Jesus saith unto him, I will come and heal him. And the centurion answered and said. Lord, I am not worthy that thou shouldst come under my roof ; but speak the word only, and my servant shall be healed. Lukes. For I also am a man set under authori- Matt.9. TY, HAVING UNDER ME SOLDIERS I AND 1 Luke 8-9 a. SAY UNTO ONE, Go, AND HE GOETII ; AND TO ANOTHER, Come, and he cometh ; and to MY SERVANT, Do THIS, AND HE DOETH IT. Lnke9. WlIEN JeSUS HEARD thcse things^ HE MAR- Matt. loa. VELED at him^ AND tjirned to the crowd that folloived him^ and said to them that fol- Matt.io. lowed him. Verily I say unto you, I have Luke9. NOT found SO GREAT FAITH, NO, NOT IN Is- Matt. 11-13. RAEL. And I say unto you. That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacol:>, in the kingdom of heaven : but the children of the kingdom shall be cast out into outer darkness : there shall be weeping and gnashing of teeth. And Jesus said unto the centurion. Go thy way ; and as thou hast believed, so be it done 22 TIIK TORA OF MOSES. unto thee. And his servant was healed in that Luke 10. selfsame hour. And tJiey that zvcre se?2t^ re- turniiig^ found the servant ivholc that had been sick. At a glance, it will be seen how little of labor it re- quired to construct this composite narrative. Yet if we had this narrative, and were undertaking to disentangle therefrom the narrative of Matthew and the narrative of Luke, any one can see what a difficult task would be placed before us. We would need to know the pe- culiar view to be portrayed by each writer, the details which attracted each most powerfully, and many, many other particulars. The chief difficulties in the undertaking would arise through the almost perfect con- sistency of this composite narrative. Therefore, if our theory respecting Deuteronomy be true, the grave diffi- culties arising from the clashings of different portions of any narrative, such as higher criticism speaks of in order to prove the narratives utterly untrustworthy, be- come very helpful aids in unraveling the two original toras. Our next step will be to take a narrative in Genesis, which higher critics accept as composite, and recon- struct the two narratives, of which the composite one is formed. The account of Jacob meeting Rachel at the well, recorded in Genesis xxix. 1-13, is the one chosen for analysis and reconstruction according to the theory of reconstructive criticism. Its incongruities have not been sufficiently obtrusive to impress the popular mind, because the love at first sight, which fettered Jacob to Rachel, has been the charming congruity everywhere in the narrative. The common inheritance of the Christian mind, from this passage in Genesis, is a pic- RECONSTRUCTIVE CRITICISM lEEUSTRATED. 23 ture in which a well is the central object, surrounded by reclining flocks with their slieplierds and a stranger w^ho stands among them, talking with the keepers of the sheep. As soon as a beautiful maiden approaches, leading her father's sheep to water, this stranger breaks off conversation with the shepherds and goes to the well, rolls away a great stone at the mouth of the well, and waters for the beautiful shepherdess the flock which she tends. Her rare beauty wins the stranger: his graceful courtesy and large strength wdn the maid- en. This is the meeting of Jacob and Rachel at the well. Ancestry is a mighty factor in a race. Courtesy, strength, beaut}', and passionate admiration of these traits everywhere ought to be the birthright of Joseph and Benjamin ; lor the}' are the children of Jacob and Rachel. The splendid career of Joseph and the maj- esty and strength of Ephraim and Manasseh manifest to the world that they did not sell their birthright for a mess of pottage or of pleasure. Some inconsistent statements may be pointed out in the present form of the narrative in Genesis. It is said in the third verse that the flocks w^ere watered, while in the eighth verse it is clearly implied that they were wait- ing until all the flocks should come together. The pres- ence of Rachel with her father's flock indicates that the time of day was the accustomed hour when shepherd- esses came together, whereas the conversation with the men of Haran shows that an hour is in mind when the flocks under the care of men had come to the well in order to water the sheep. These differences suggest the duplicate narratives. We wall now give these two accounts as they appear when separated. For conven- ience, one of these narratives we will designate by the 24 THE TOR A OF MOSES. letter E and the other by the letter J. The numerals on the margin refer to the verses in which the scattered parts are found. Small capitals will indicate the com- mon matter in the two narratives. THE NARRATIVE OF J. 1 Then Jacob went on his journey, and CAME TO the land OF THE PEOPLE OF THE 2 East. And behold A well in the field. And lo ! there were three flocks of sheep ly- ing by it; for out of that well they watered the flocks. And a great stone was upon the ^ mouth of the well. And he said, Lo ! it is yet high day, neither is it time that the cattle should be gathered together ; water the flock, ^ and go feed them. And they said, We can- not, until all the flocks be gathered together, and till they roll the stone from the well's ^ mouth ; then we water the sheep. And while he yet spake with them, Rachel came with ^" her father's sheep ; for she kej^t them. Then Jacob went near and rolled the stone from the well's mouth, and watered the flocks of ^- Laban his mother's brother. And Jacob TOLD Rachel that he was Rebekah's son, ^^ and he kissed Rachel, and she ran and ^2 TOLD HER father. AnD HE RAN TO MEET 1^ HIM, and kissed him, and brought him to his house. And he told Laban all about matters. THE NARRATIVE OF E. 1 Then Jacob went on his journey, and CAME to the land OF THE PEOPLE OF THE East. And he saw A well in the field. ^ And thither were all the flocks gathered ; and they had rolled away the stone from the well's RECONSTRUCTIVE CRITICISM ILLUSTRATED. 25 mouth, and watered the sheep, and put the ^ stone on the well's mouth in his plaee. And Jacob said unto them, My brethren, whence be ye? And they said unto him, Of Ilaran ^ are we. iVnd he said unto them. Know ye Laban the son of Nahor? And they said, We ^ know him. And he said unto them. Is he well? And they said. He is well: and, be- hold, Rachel, his daughter, cometh with his 1^ sheep. And it came to pass, when Jacob saw Rachel, the daughter of Laban his mother's brother, and the sheep of Laban his mother's 11 brother, that Jacob w^ent near and lifted up his voice and wept. And Jacob told Ra- ^2 CHEL that he was her father's brother. And 1^ SHE RAN AND TOLD HER FATHER. And it came to pass, when Laban heard the tidings 1^ of Jacob, his sister's son, that he ran to MEET HIM, and embraced him. And Laban said. Surely thou art my bone and flesh. And he abode with him the space of a month. We now present the composite narrative, showing in common type J, and in italics E, and all common mat- ter in small capitals. THE NARRATIVE AS FOUND IN GENESIS. Then Jacob went on his journey, and CAME to the land OF THE PEOPLE OF THE East. AtuI he saw a well in the field ; and lo ! there were three flocks of sheep lying by it ; for out of that well they watered the flocks : and a great stone was upon the wxdl's mouth. A}id thither %vere all the flocks gath- ered: and they rolled the stone from the ivelPs mouthy and watered the sheep^ and pzit the 26 THE TOR A OF MOSES. sto7ie again upon tJic zvclPs diokIJi Iji /iis place. Ami Jacob said uiito t/icm^ My brethren., iv/icnce beyeP A?id they said^ Of Haraii are ive. A7id he said unto them., Knozu ye Laban the S071 of Nahor P And they said., We kjiozu him. And he said unto thern., Is he ivellP And they said., He is well : ajid^ behold., Ra- chel., his daughter., cometh with the sheep. And he said, Lo ! it is yet high day ; neither is it time that the cattle should be gathered together : water ye the sheep, and go and feed them. And they said. We cannot, until all the flocks be gathered together, and till they roll the stone from the well's mouth : then we water the sheep. And while he yet spake with them, Rachel came with her father's sheep ; for she kept them. And it came to pass., when Jacob saw Rachel., the dazightcr of Labaii his 7??other''s brother., ajid the sheep of Laba7i his mothcr''s brother., that Jacob WENT NEAR and rolled away the stone from the well's mouth, and watered the flocks of Laban his mother's brother. And Jacob kissed Rachel, a7zd he lifted up his voice and wept. And Jacob told Rachel that he tuas her fathcf-'^s brotJier., a7td that he was Rebekah's son : AND SHE RAN AND TOLD HER FATHER. A7id it ca77ic to pass., whe7i Laban heard the tidings of Jacob his siste7'^s son, that he RAN to meet him, a72d e77ibraced Jii7}i., and kissed him, and brought him to his house ; and he told Laban all those things. A7id Laban said to him.. Surely thou art 777y bone a7id my flesh. And he abode with him the space of a ?no7tth. RECONSTRUCTIVE CRITICISM ILLUSTRATED. 27 The common matter in these two narratives is very little, and confined to expressions relating either to mo- tion, to a place, or to words of address. The only ex- ception is the ordinary phrase, "A well in the field." The most cursory reading of the narratives will show that this episode in the life of Jacob and Rachel is pictured with entirely different feeling. J is full of the truest humanity, while E is hemmed in with the staid and formal, even punctilious, requirements of social life. The facts in each narrative are the same. Jacob meets Rachel at the well; there they become acquainted; and at the well Laban comes to meet Jacob, and thence brings him to his home. The narratives are further alike in that the well is the common watering place for shep- herds, and is protected by a great stone, rolled over its mouth, which custom requires to be replaced when it has been removed to water the flocks. But all else va- ries. In the narrative of J the keepers of the sheep are shepherdesses; but in E they are shepherds. Jacob chides the women who keep the flocks for loitering at the well, while in E he enters into conversation with the men who shepherd the sheep. Jacob in J is attracted by Rachel, as she approaches with her father's sheep, and hastens to roll away the stone from the well's mouth, and waters her flocks, a most striking courtesy for an oriental. In the conversation which ensues he tells her that he is the son of her mother's sister, and kisses her as her own cousin. But Rachel knew the warmth of that kiss was not cousinly. E pursues the narrative differently. Jacob addresses the shepherds and asks them whence they are. They answer, from Haran. He inquiresiftheyknow Laban. They answer. Yes, and tell him that the daughter of Laban approaches 28 THE TORA OF MOSKS. with the sheep. Then he goes to meet her, lifts up his voice and weeps for joy, and tells her that he is her fa- ther's brother. The composite narrative, as it is re- corded in Genesis, mixes up these two stories into one, creating inconsistencies, irregularities, confusions. To further illustrate the theor}^ of reconstructive crit- icism, we select a Hebrew poem, wliich higher critics admit to be ancient, but to have suffered much in its present form because of redactions. In Exodus xv. we have recorded Moses's Song of Triumph. The results of higher criticism in reference to this pro- duction are best given in the words of Professor Driver (Intro, to O. T. Lit., p. 27): *'The song is, of course, incorporated by E (the document of high- er criticism so designated), from an earlier source, per- haps from a collection of national poems. V. 29 ap- pears to be a later redaction, reverting in terms bor- rowed from P to the occasion of the song. The song itself appears to have undergone some expansion, or modification, of form at a later age; for v. 13 (Thou hast guided them to thy holy habitation) appears clearly to describe a past event, and v. 17 points to some fixed abode of the temple at Shiloh (i Sam. i. 9), if not (Riehm, Einl. p. 299 f.) the temple at Jerusalem. In vv. ib-3 we seem indeed (to use Dillman's expression) to hear Moses himself speaking; and both Dillman and Delitzsch (Gen.) agree with Ewald (Die Dichter des A. T.'s i. I, p. 175) in supposing that the song as a whole is a later expansion of the Mosaic theme con- tained in vv. ib-3, perhaps designed originally as a fes- tal-passover song. (Isa. xxx. 29.) Probably, however, the greater part of the song is Mosaic, and the modifi- cation or expansion is limited to the closing verses ; for RECONSTRUCTIVE CRITICISM ILLUSTRATED. 29 the general style is antique, and the triumphant tone which pervades it is just such as might naturally have been inspired by the event which it celebrates." This song, as tlie foregoing quotation makes evident, has been the object of the most critical examination by Hebrew scholars. Yet no critic has supposed it to be the composite of two poems. Reconstructive criti- cism, however, assumes that there are in this produc- tion a composition of two copies of a very ancient poem, each distinct so far as literary style is concerned, but alike so far as subject-matter comes under considera- tion. The task of separation is difficult; and should it be performed successfully, the accomplishment should win a favorable consideration for the subsequent chap- ters, which will present the Tora of Moses in two com- plete copies. The same mode of designation, adopted to designate the two narratives of Jacob and Rachel at the Well, will be retained here. Common matter will be placed in small capitals. VERSION- OF J. I. ^1 I will sing of Jehovah, For he hath triumphed gloriously, The horse and his rider He hath thrown in the sea. ^\ He is my fathers' God, '3 Jehovah is his name, ^1 And I will praise him. II. ^\ With the blast of thy nostrils The waters were piled up. '9 The enemy said, 30 THE TORA OF MOSES. 1 will pursue and overtake, I will divide the spoil. }o Thou didst blow with thy breath, The sea covered them ; They sank as lead In the mici'htv waters. III. Then trembling taketh hold upon them, All the inhabitants of Canaan. Terror and dread Falleth upon them. Who is like thee among the gods, Jehovah, who is like thee, Fearfid in praises, Doing wonders ? IV. Thou dost lead in thy mercy The people whom thou hast redeemed. Until they shall pass over, O Jehovah. Thou wilt guide them with thy strength Unto thy holy habitation, Which thou, O Jehovah, hast made. And Jehovali shall reign Forever and forever. VERSION- OF E. ^IJehovah is m}^ strength and song. And he is become my salvation. ^l Pharaoh's chariot and his hosts He hath cast into the sea. And his chosen captains also. They are sunk in the Red Sea. '3 Jehovah is a man of war, ^\ My God, and I will dwell with him. RECONSTRUCTIVE CRITICISM ILLUSTRATED. 3I [I. ^l The floods stood upriicht as a heap, The deep was congealed in the heart of the sea. ^l The enemy said, My desire shall be satisfied upon them, I will draw my sword, my hand shall destroy them. 1^, Thou stretchedst forth thy right hand, ^l The deeps covered them. They went down into the depth like a stone. III. \l The peoples hear, they tremble, Pano-s seize the inhabitants of Philistia. 11 The^'dukes of Edom,the mighty men of Moab, Are seized wdth terror, melt away, 55 Thou shalt swallow them from off the earth. 15 By thy mighty right arm they shall l)ecome silent as stone. ^1 Thy right hand, Jehovah, is glorious in power, Thy right hand shall dash down thy enemy. IV. ^^ And in thy majesty thou shalt overthrow re- volters. Thou shalt send forth thy wrath to consume them as stubble. \l The people which thou hast purchased, until they pass over, \] And thou wilt bring them and plant th— i5 In the mountain of thine inheritance. The place of thy rest, O Jehovah, Thy sanctuary, which thy" hands established. If Then Jehovah shall be glorious in holiness. A jubilant spirit pervades these poems. The cause in each is the same. It is not a joy, arising from a vie- 32 THE TORA OF MOSES. tor}^ where the forces were fairly equal. A migrating clan beholds the proud forces of Egypt perish before their eyes to their astonishment. The triumph is due to the intervention of Jehovah, the God of this emigrat- ing company. He causes this people to triumph. The Red Sea is the place of victory. The w^aters of the sea were banked up and left a passageway for Israel to go over. The hosts of Pharaoh entered, hoping to reach the other side and overtake the fleeing Israelites. The waters return to their place, and the Egyptians are drowned in the sea. Moses and his people beheld the overthrow. It astonished them, it was marvelous in their eyes. Two strophes in each poem celebrate this destruction of the Egyptians by Jehovah. The third strophe in each anticipates the full effect of this calam- ity to Pharaoh upon the nations to the north, that land w^hich had been promised to Abraham, Isaac, and Ja- cob, and to their seed after them. The fourth strophe is the compression of confidence in Jehovah's guidance of Israel, until they had passed over and inherited the land of promise as a possession forever. Nothing is found in this poem but wdiat is consistent with the time and the event. It is a psean of victory in two versions. The poems are clearly distinguished by stylistic dif- ferences of imagery and of verbiage and by topograph- ical designations. The strophical arrangement of the poems is the same so far as the number is concerned, but the grouping of lines in a strophe and the meter are different in them. J assumes almost the ballad form, graphic brief expressions. E is more epic in character. There is in E expansion, an oratorical prolonging; as, for instance. The dukes of Edom, the mighty men of Moah. RECONSTRUCTIVE CRITICISM II.LUSTRATED. 33 This tendency to expansion is seen in the parallelism in lines, as, The floods stood iiprij^ht as a heap, The deep was congealed in the heart of the sea. Quite as significant as these differences, which per- tain simply to the author's mode of writing, are the peculiar words that are employed in each poem. E is fond of emphasizing Pharaoh and his captains. J takes it for granted that the enem}^ is known, w^ell known, and needs no express words of designation. The words emplo3^ed by E to characterize the nations of the north are Philistia, Edom, Moab, whereas J groups them all under the word Canaan. The words in the fourth strophe are most significant. J speaks of a people *' re- deemed," of *' mercy," of *' an holy habitation," while E refers to a people "purchased," a God who *' guides," a ** mountain of inheritance," a "place of Jehovah's rest," a "sanctuary" established by Jehovah. These are vital differences, and are of the highest importance in the process of narrative separation. Should a reason be required for these striking variations, one might urge that many are such as might occur in two transla- tions of an ancient poem, made by men of the highest literary genius. If it should further be asked. Who of the Old Testament writers could give such noble ren- dition of a most ancient poem? the answer would be, Jeremiah for the J version, and Ezekiel for the E version. And further, we should contend that the two histories in the Old Testament were written by these two proph- ets respectively. There remains for us to give the versions of J and E as they are found in composition in Exodus xv. We will 3 34 THE TORA OF MOSES. give E in italicized type and all common matter in small capitals. / AND E IN COMPOSITION. I will sing of the Lord, For he hath triumphed gloriously. The horse and his rider He hath thrown into the sea. The Lord is my strength and song^ And he is hecoine my salvation. He is my God^ and I ivill divell -with him^ My fathers' God, and I will praise him. Jehovah is a nian of ivar, Jehovah is his name. Pharaoh'^s chariot and his hosts Me hath cast into the sea., And his chosen captains are sunk into the Red Sea; The deeps have covered them ; They went doivn into the depths like a stone. Thy right hand., O Jehovah., is glorious in power. Thy right hand., O Jehovah., dasheth down thy enemy .^ And in thy full inajesty thou overthrozvest revolters; Thou sendest forth thy wrath., it consufnes them as stubble. With the blast of thy nostrils The waters were piled up ; The floods stood upright as a heap., And the deeps were co?zgealed iji the heart of the sea. The enemy said : I will pursue and overtake ; I will divide the spoil. RECONSTRUCTIVE CRITICISM ILLUSTRATED. My desire shall be satisjicd upon them; ril di-aiv viy stvord^ viy hand shall desti'oy ihein. Thou didst blow with thy breath, The sea covered them ; They sank in the mij^hty waters as lead. Who is Hke unto thee, O Lord, among- the gods ? Who is hke unto thee, glorious in holiness^ Fearful in praises, doing- wonders? Thou sir etched.st forth thy right ha?id^ 77ie earth swallowed them. Thou in thy mercy leadest The people which thou hast redeemed ; Thou dost guide them with thy strength Into thy holy habitation. The peoples have heard., they tremble; Pangs seize the inhabitants of Philistia., The dukes of Edoni are amazed. Trembling taketh the mighty 7nen of Moab ; All the inhabitants of Canaan 7nelt away., Terror and dread falleth upon them. By the might of thy right hand They were made as silent as a stone. When thy people pass over, O Lord, U7itil thy people which thou hast purchased pass over., Thou wilt bring them., thou wilt plant them In the mountain of thine inheritance., The place for thy dwelling which thou hast made, O Lord ; The sanctuary which thy hands have estab- lished. The Lord shall rei^ru forever and forever. 35 CHAPTER III. HISTORICAL INTRODUCTION: FROM EGYPT TO IIOREB. The most cursory reading of Deuteronomy leaves the impression upon one that the single aim of the author in its chapters is to give instruction, or a tora, to the chil- dren of Israel. Moses, their great leader, made known this tora only a short time before his death, and in- tended it to be the guidebook of his people, whom God had delivered from Egypt. The banks of the Jordan were in sight when he delivered this law. High hopes animated the congregation of Israel. Victory after victory had crowned their advance. Mighty kings had been destroyed; their wealth and their lands had been possessed. Jehovah, so their aged leader affirmed, wrought for Israel these successive triumphs. A re- ligious fear pervaded the whole assembly, while they listened to this law. Yet by the general confession of scholars there is no such system of teaching in Deu- teronomy. Every chapter, indeed, is replete with in- struction or with exhortations associated with instruc- tion, but the system is lacking. A tora then, if it can be reconstructed from this conglomerated mass, must be first of all a system. A leadership of Israel for about forty years consti- tutes the service of Moses for this people. His faith failed not, when all were discouraged and cast down. He stood firm, when all others were filled with trem- bling. The aged leader had the wonderful past of Is- rael to enforce his words. The people had been a mi- grating people, they were now about to cross Jordan (3G) FROM EGYPT TO IIOREB. 37 and inhabit cities. They were to settle in the land promised to them. This tora should connect Israel with the past, and should be adapted to the needs and requirements of that civilization which they are soon to develop. It must suit a people cultivating the soil and inhabiting cities. The Mosaic Tora should, therefore, give laws touching the tillage of lands and the gathering in of its increase, whether from the vineyard or the grain field. It will regulate matters of injury done by one man to another. Matters of trespass will be ad- justed. Feasts will be established. In brief, if there be a Tora of Moses, it must be full and complete, sys- tematic and consistent, not in au}^ sense fragmentary. Yet those laws which kept the general Vv^eal in the des- ert should be incorporated in this tora, which Moses will give as his parting bequest to this people, whom he loved, or else Israel will not profit from the past. Jus- tice will be administered by the same methods, or at least under the same actuating spirit and in accordance with essentially the same principles. The great history of this people will be recorded and kept fresh in the tora. Exodus-Deuteronomy has essential unity in the dom- inant personality and legislative activity of Moses. The present form of these writings shov*'s most remarkable differences, even contradictions. Still the four books record Moses and his labors as the central force which binds together their parts. Some examples may be re- called which have reference to the religious cultus of Israel, as unfolded in Exodus-Deuteronomy. The Decalogue: Ex. xx. 2-17; cf. Deut. v. 6-21. The Sabbatic Year: Ex. xxii. 10 f. ; cf. Deut xv. i- II and Lev. xxv. 1-7. 38 THE TOR A OF MOSES. The Annual Pilgrimages: Ex. xxiii. 14-27; cf. Deut. xvi. 1-17. Place of Worship: Ex. xx. 24; cf. Deut. xii. and Lev. xvii. The Law of Tithing: Num. xviii. 21-32; Lev. xxvii. 32; Deut. xiv. 22-29. The Ordinance Respecting the Firstlings: Ex. xiii. II, 12; Deut. XV. 19-23, etc. There are discrepancies found in these passages, and in other passages which might be enumerated ; yet so striking are the resemblances that higher criticism ad- mits *'the foundation of the Deuteronomic legislation" is to be found in Exodus-Numbers. A fundamental requirement in any tora which may be found in Deuteronomy is that it shall be in harmony with all the previously enacted legislation of Moses. Nor can it be his tora unless it be a systematic treatise without contradictions and permeated v\dth his regnant personality. There may be differences in literary style in this Deuteronomic tora from the teachings which Moses imparted at various times during that long pil- grimage through the wilderness. Yet these differences are only such as the laws of growth and development should account for. Also the fact that it is the parting counsel to Israel will introduce a new mode of expres- sion. The only concession which reconstructive criti- cism asks in its investigations of Deuteronomy, in order to recover the Tora of Moses, is the right to rearrange. It will not alter forms of expression nor seek forced meanings in its readjustments. Whatever it may re- move from one position to another will be done be- cause the passage where it stands in Deuteronomy is acknowledged to be inconsistent with the context by FROM EGYPT TO IIOREB. 39 critics, or else the analysis upon which the tora rests for reconstruction requires the transposition. A prefatory statement is placed to the tora. It is no part of the law book. It is simply the weaving of the Mosaic legislation into the body of the historical work, of which it forms a part. As there are two copies, so there are two historical introductions cover- ing- the dramatic and pathetic life of this marvelous people Israel. PREFATORY STATEMENT TO THE TORA OF J. X These are the testimonies and the statutes and the judgments, which Moses spake to the 5 children of Israel on this side of Jordan in the \ land of Moab, after he had slain Sihon king of the Amorites, who dwelt at Heshbon, and Og king of Bashan, who dwelt at Astaroth in ^t Edrei. This is the law which Moses set be- fore the children of Israel. The analysis of this law, the tora, is given in the words '* testimonies and statutes and judgments." The Tora of E has a corresponding prefatory state- ment. The first part of it is found in xxix. I. Higher criticism joins these words with the preceding discourse in xxviii. The remaining portion is in iv. 46, 47. PREFATORl' STATEMENT TO THE TORA OF E. ^1 These are the words of the covenant, which Jehovah commanded Moses to make with the children of Israel in the land of Moab (besides the covenant which he made with them at IIo- 46 reb), on this side of Jordan, in the valley over against Beth-pcor, in the land of Sihon king of the Amorites, who dwelt at Heshbon, 40 THE TOR A OF MOSES. whom Moses and the children of Israel smote. J And they possessed his land, and the land of Og king- of Bashan, two kings of the Amo- rites, which were on this side of Jordan toward 5 the sunrising. And Moses began to declare this law, saying : These two prefatory statements are essentially alike. They contain the mention of the place in wdiich the tora was promulgated, and designate also the time when it was spoken to Israel. There are differences of expres- sion, but onl}' such as might be easily explainable upon the assumption that one represented the tora as it was delivered, the other as it was afterwards rewritten. Criticism early detected in Deuteronomy the evidence of an oratorical st3de not found in Exodus-Numbers. Dillman states that the forms of address and modes of ex- pression indicate "a long training in public speaking." At no time in the career of Moses was there call for more impressive words than in the opening of that tora, which was to be the guidebook of Israel in the land which they were to possess. Our clew as to the nature of these introductory w^ords must come from the historical surroundings. The tora was given to Israel when they were about to cross the Jordan. The victo- rious march through the territories of the two Amorite kings had spread their fame in the region northward. This fact would appropriately enter into the introduc- tion. Again, the people were a chosen people, singled out from the nations of the earth for a peculiar purpose. The God that chose them must justify his choice; and all the steps which this people took in their advance should have good reason assigned for them. Some echo of these remarkable facts might be expected in FROM EGYPT TO HOREB. 4 1 the words of their great and aged leader, when he arose to address them for the last time and to unfold the law to the assembly. Three thoughts are by our theory present in these opening words: one, referring to the arrival of the time for crossing the Jordan ; another, to the faith that Jeho- vah would go with them; the third, to the only ground that they could urge why Jehovah should cast out the nations before this chosen people. There would be no difficulty in constructing a single exordium from Deuter- onomy meeting these requirements; but if two can be found, there will be a fair presumption that success in the reconstructed introductory words has been achieved. And then, if in the further prosecution of these investi- gations it is found that no gap is present requiring what is now extracted, the demonstration of the truth of the restoration is quite conclusive. In xi. 31 address is made to Israel and reference is made to the Jordan. In xxxi. reference is made to the presence of Jehovah accompanying Israel, passing over before them. In ix. 3 the wickedness of the inhabitants of the land which Israel is to possess is alleged as the reason for the de- struction of these nations. From these verses the re- construction is made. INTRODUCTOR2' SENTENCES OF J. 4 3I Hear, O Israel ; for ye arc to pass over Jor- dan to go to possess the land which Jehovah \ our God givcth you, nations grc^itcr and 2 mightier than thyself, sons of the Anakim, ^\ whom thou knowest. Jehovah thy God will 2^J pass over before thee, a consuming fire: he will bow them down before thee, and he will 6 destroy them. But know therefore, that not 42 THE TORA OF MOSES. for thy righteousness cloth Jehovah thy God I give thee this goodly land to possess, but for the w^ickedness of these nations doth Jehovah 5 drive them out before thee, and that he might perform his word, which he sware unto thy fathers, to Abraham, to Isaac, and to Jacob. I For thou art a stiff-necked people. References will show that some lacking expressions have been taken from other passages than those referred to above. A good reason for the transfer will come to any one who will carefully study the needlessness of these expressions in their Deuteronomic setting. The perfect homogeneit}* of these introductory words as re- stored constitutes a good reason to receive them as ac- curate. They also throb with those thoughts which most of all agitated the great leader at this time. There was a long and wonderful history for Israel between the time Moses suddenly appeared in Egypt and told the people and their elders that the God of their fathers had heard their groanings and was about to deliver them from bondage. He knew their rebellions, al- though Jehovah had shown his marvels before them. Not the righteousness of Israel, but the fulfillment of promise and the wickedness of Canaan were the rea- sons for the entrance of the descendants of Abraham into the promised land. The harmony of these intro- ductory words with all the environment furnishes another strong reason to give credence to this restoration. The second account of these introductory words to the tora, or the introductory words of the Tora of E, are found closely together. Hence the objection to the introductory words of J, that they are arbitrarily taken to fit a theory, fails, if it be found that in the FROM EGYPT TO IIOREB. 43 Tora of E we have similar introductory words, and that they are found near together in Deuteronomy. The first few verses of ix. give E's introductory Vv'ords. There has been but slight disarrangement of this pas- sage. INTRODUCTORT SENTENCES OF E. \ Hear, O Israel, thou art to pass over Jor- \ clan this day, to go in to possess a nation \ great and tall, cities great, and fenced up to \ the heavens, and thou hast heard. Who can 3 stand before the sons of Anak ? Jehovah thy God will pass over before thee, a consuming fire. And thou shalt drive them out and cause them to perish quickly, according as Jehovah \ has spoken to thee. Speak not in thy heart, when Jehovah thy God hath driven them out before thee, saying. For my righteousness Jehovah hath brought me to possess this jj land. Know therefore this day, that not for thy righteousness or uprightness of thy heart dost thou go in to possess this land, but for the wickedness of these nations Jehovah thy God doth drive them out before thee, and that 18 he may establish his covenant, which he sware unto thy fathers. The essential likeness of these two accounts of the introductory words to the Mosaic Tora cannot be dis- puted. Yet there are marked differences. E is almost dramatic. The cities beyond Jordan are *' great and fenced up to the heavens." E also is often repetitive in order to enforce a sentiment. Details vary, facts are alike in both. The fact that i.-iv. emphasized the history of Israel beyond any other part of Deuteronomy has led the 44 THE TORA OF MOSES. leaders of the higher criticism to advance the theory of a new author for this section, which is designated by the sign D.. Yet it is admitted that -^'the language of i.-iv. seems at first sight to plead for unity of author- ship." Reconstructive criticism requires the historical review, which these chapters contain, in order to re- store the introductory portion to the Mosaic Tora. The account of the history of Israel in Exodus-Num- bers is confused. Events are out of chronolomcal se- es quence. Hence only indirectly can that record be of service in the restoration of the historical introduction to the tora. Israel, after the departure from Egypt, made the first long halt at Mount Horeb. The journey had been into the territory of the Midianites, a people related to Moses by marriage. The ground was famil- iar to the leader of Israel; for here he had been shep- herd of the flocks of his father-in-law. It was at Horeb that Jethro hastened to meet Moses, bringing to him his wife and children, as soon as the report reached him that Israel had come forth out of Egypt, and that re- markable phenomena had marked the progress of this people whom his son-in-law was leading. Jethro suggested the appointment of judges to Moses in order to lighten his burdens. The people had been trained in Egypt to a kind of legal judgments: if they had no authority to exercise law for the settlement of their differences, they were at least acquainted with the Egyp- tian modes as practiced by the people of Egypt. There was, therefore, a knowledge of a common law among the Israelites. Yet causes of disputes w-ere at first settled by Moses. The reason for the institution of the judge- ship is given in the historical introduction. FROM EGVFT TO IIOREB. 45 APPOINTMENT OF JUDGES ACCORDING TO J. \ Remember how thou angerest Jehovah thy 24 God in the wilderness : Ye have l)een rebel- lious against Jehovah from the day I first ^ knew you. At Iloreb I said unto you: I am not able myself to bear you alone, your 12J burden and your strife. Jehovah the God of your fathers hath increased you thousand times more than ye were, and hath blessed 13 you as he hath promised. Take you wise 16 men, having understanding, as your judges. iJ And ye answered me. The thing is good to ig do. And I commanded at that time, saying: Judge righteously between a man and his 17 brother and the stranger with him, and ye shall not be afraid of the face of man. And the cause w^hich is too hard for you bring it unto me. The words in small capitals are common to J and E. A glance will show their fewness, and also that they are for the most part expressions of very frequent occur- rence in any language. This account of the appointment of judges gives us the first sure data for estimating the number of this people. God halh increased them " a thousand times more than they were." At first they were twelve, the children of Jacob. They took their name from this ancestor, and the number of their tribes was the same as the number of Jacob's sons. On this basis, then, Israel would include about twelve thousand persons at the time they emigrated from Egypt. The number given in Exodus-Numbers has always been re- garded as impossible, and its presence there must have some adequate and satisfactory explanation. The num- ber given here is reasonable. The standard of judg- 46 THE TORA OF MOSES. ment for the judge must excite the admiration of every one who takes interest in those regulations which make for the weal of a community. It is to be righteous. The judge also is '* not to fear the face of man." APPOINTMENT OF JUDGES ACCORDING TO E. 7 Forget not from the day thou camest out of Egypt until thou earnest to this place ye have \ been rebellious against Jehovah. At Horeb I j.^ SAID UNTO YOU, Hovv Can I bear your cum- lobrance and your strife? Jehovah your God hath multiplied you, and, behold, to-day ye are as the stars of heaven for multitude. 13 15 iJ Take ye wise men as your officers. And you said. The thing which thou hast spoken 18 is good. And I commanded you at that time 17 all the things you should do. Ye should not respect persons in judgment ; ye should hear the small matter as well as the great, for judgment is of God. The cause which is TOO HARD FOR YOU I ^vill hear. The number of people is here indicated by a com- parison; they were as the " stars of heaven for multi- tude." It is interesting to inquire into the number of stars v.'hich the ancients supposed to be in the heavens. The eye unaided can detect six thousand. Perhaps the ancients regarded the stars as a myriad in number, ten thousand at least. The phraseology stands in widest contrast in these two accounts of the appointment of the judges. Yet there is no difference in the facts, only a different mode of expressing them. The standard of judgment is the same, the reason for the appointment of judges the sam.e. But the copies are different in mode of expression. FROM EGYPT TO HOREB. 47 The Israelites remained at Horeb a considerable pe- riod. Their first l)attle was with the Amalekites, while pasturing around in the valleys and along the mountain- ous heights in this vicinity. But the all-important event at this place was the making of the covenant. The Deuteronomic account has confused with it many ele- ments, taken from the theophan}^ at Sinai, which oc- curred some thirty-eight years afterwards. Horeb and Sinai have been for biblical critics and commentators the occasion of great controversy. Heretofore they have regarded the terms as quite interchangeable. The tables of the commandments were assumed to have been given at Sinai. But a careful analysis will show that the covenant was made in Horeb. This as- sumption of reconstructive criticism may give offense to many. Yet the development of the tora, and es- pecially the reconstructed form of Exodus-Numbers, will give convincing proof of the assumption. The covenant is the constitution of this people Israel. Apart from it, their whole history is an enigma; with it, their national unfoldment is simple and natural. Moses is shown nowhere in such noble fidelity to his people as at Horeb. Here his loftiest traits of character beam forth with the brightness of the sun. Those days at Horeb came back now to the aged speaker with a vividness as though the occurrence was of but yester- day. His language is not softened by time, when he relates the events at the mountain. The witnesses of that day were all dead save Caleb and Joshua. The fiery lawgiver nevertheless, in the words which he em- ploy's to describe his destruction of the golden calf, manifests his wrath and anger toward Israel on that day. 48 THE TORA OF MOSES. THE FIRST STAT IN THE MOUNTAIN ACCORDING TO J. \ Jehovah our God made a covenant with us \ in Horeb. Also in Horeb ye provoked Jeho- 11 vah to wrath. And it came to pass, when I had gone up into the mount at the end of forty days and forty nights, Jehovah gave me two iJ tables of stone, tables of the covenant, written i5 with the finger of God. And Jehovah said 14 13 unto me : Rise up, leave me alone ; I have seen this people, and behold, it is a stiff-necked peo- \i, u P^6 • they have corrupted themselves, and I will destroy them, and make of thee a nation mightier and greater than they. There is a simple, stern grandeur in this account of the giving of the tables of the covenant. Moses, alone of all the living, knew the contents of those hours on the mountain during forty days and forty nights. He was too honest to lie, and he affirms that Jehovah gave him these two tables of stone. But the hours of com- munion were abruptly terminated by the words, '' Rise up, leave me alone. I will destroy them." This ac- count as given in the Tora of J is found somewhat scat- tered in ix. It is consistent and sufficiently full. THE FIRST STAT ACCORDING TO E, 1^1^ And Jehovah declared unto you his cove- nant at Horeb, the ten words which he com- manded you to perform, and he wrote them on I tables of stone. And at Horeb Jehovah was angered with you to have destroyed you. g And I abode forty days and forty nights to receive the tables of stone, tables of the cove- nant which Jehovah made with you. And 1 FROM EGYPT TO IIOREB. 49 1^ did neither eat bread nor drink water. And Jehovah delivered to nie the two tables of 1^ stone. Furthermore he spake luito me, saying : ^l Get thee down quickly from hence, for thy people, which thou broughtest out of Egypt, have turned aside from the way I commanded iJ them and have made a molten image. And I will blot their name out from under heaven. This account is also found confused with kindred and other matter in ix. It meets the requirement of a duplicate copy. The question of the origin of these differences cannot be entered into in the present inves- tigation. Our task is completed when resemblances are indicated and the variations noted sufficiently to induce to a more careful study of the restoration pro- posed. The Tora of E presents in this passage some of his marked peculiarities of style. Moses, according to E, not onl}^ stays in the mountain forty da3^s and forty nights, but he " neither eats nor drinks" during this time. The great leader is to "get down quickly." There is, however, no difference in the great facts re- corded. God wrote the tables, gave them to Moses, and bade him to go down to the people who had for- saken Jehovah. Each announces the purpose of God to consume the people. The Tora of E tends to emphasize revelation. This is seen in a comparison of the accounts of what had oc- curred during the first stay in the mountain. The Tora of J makes Moses go up to receive the tables of the covenant, whereas the Tora of E is silent as to what knowledge Moses possessed before he began to climb Mount Horeb. In the descent, according to E, Moses knows that the sin of Israel is the making of a molten 4 50 THE TOR A OF MOSES. calf; while this fact is, according to J, learned after- wards. Artists have found inspiration for their genius in the picture which Moses presented as he came down the mount, holding the tables of the covenant in his hands. Love, anger, fear contended in his heart. For this people many times he had braved the wrath of Pharaoh: for this people he had seen the hosts of the Egyptian king swallowed up in the waters of the sea. They had now forsaken Jehovah, while he was on Horeb to learn more of the purpose of his God. Their folly angered him. But Jehovah had said he would destroy them, blot them out from under heaven. Hence his fear. The test-time had come. What would this lead- er of the chosen people do in the crisis? FIRST DESCENT ACCORDING TO J. 15 And I TURNED AND CAME DOWN FROM THE MOUNT, and the two tables of the covenant ,' were in my two hands, and behold, ye had sinned against Jehovah your God and made 17 you a molten calf. And I took the two 21 TABLES and cast them from my two hands, and I took the calf which ye had made and stamped it and burnt it with fire. The destruction of the tables and the destruction of the molten image are the significant statements in this paragraph. There was no need of the tables if the people were to be destroyed. And no act could have shown to Israel the utter detestation with which Moses regarded their conduct more than his stamping upon the image and consuming it wholly in the fire. THE FIRST DESCENl^ ACCORDING TO E. 1^ And I turned and came down from ,6 the mount. And I saw ye had turned FROM KGYPT TO IIOREB. 5I quickly from the way which Jehovah had j^ commanded you. And I took ihe two TAHLES and brake them before your eyes; \ and your sin, I ground it to powder, small as dust, and cast the dust thereof into the brook that descendeth from the mount. The words in common are those of frequent occur- rence. Herein theToraof E the tables are destroyed and the image ground to powder; not burned, however, but scattered on the turbulent brook that issued forth from the mount. Moses in each tora is the same angered man. His fury is appeased only by the demolition of the object which witnessed to the idolatry of Israel. In his wrath the most precious tables were destroyed. The coloring is the freedom ever allowed to a master in re- production. Few mortals ever reach the sublime in their conduct. But Moses in his next step transcends ordinary human conduct. He ascends again the mountain, but was not called to the top as at first. He goes now to intercede for Israel. The heavens contain a wrathful God, and this imports for Israel destruction. It has been the ac- cepted view that Moses's intercessory prayer was at Ka- desh. Yet difficulties with this view are ever present- ing themselves. This may be taken as true without controversy, that with Jehovah not disobedience but idolatry is his greatest abhorrence. Now at Kadesh the sin of the people was disobedience through lack of faith, refusal to advance to the possession of the land of Canaan. At Horeb the sin was idolatry. The pun- ishment for disobedience was prohibition to enter the land of promise. For idolatry the punishment threat- ened was the destruction of Israel. 52 THE TORA OF MOSES. THE INTERCESSORT PR A VER ACCORDING TO J. 2? And I fell down before Jehovah forty days and forty nights, where I had fallen down be- fore : because Jehovah had spoken to destroy 1^ you, because I feared the anger and hot wrath with which Jehovah was angered against yow 26, li? to destroy you. And I said, O Lord, remem- ber thy servants, Abraham, Isaac, and Jacob. Do not turn to the stubbornness nor to the 26 wickedness and the sin of this people, whom 2^ thou hast redeemed by thy greatness. And they are thine inheritance which thou hast brought out with thy great strength and strong arm. And Jehovah hearkened unto me at that time also. The Tora of J gives two dominant thoughts as per- sistently pleaded by Moses while in the mount during the second stay. These are the fidelity of Abraham, Isaac, and Jacob, and the fact that Israel was Jehovah's in- heritance, whom he had redeemed. These two were sufficient to re(^ite before Israel. The Tora of J con- tains in this part a touch most rare in its kind. The place of the pleading is given ; it was there where Moses first fell down, the spot where Jehovah had given to his chosen leader the tables of covenant. At this place Moses lay prostrate interceding for Israel, not one day and night, but forty days and forty nights. THE INTERCESSORT PRAl'ER ACCORDING TO E. jg And I fell down before Jehovah as at first, forty days and forty nights. I ate no bread, nor did I drink any water, because of all your sin, which ye had sinned in doing evil in the 25 eyes of Jehovah unto angering him. And I prayed therefore unto Jehovah : Do not destrov, FROM EGYPT TO HORKB. 53 O Jehovah, thy people and thy inheritance, which thou hast brought out of Egypt with 2|thy strong hand, lest the land whence thou brought us out should say, Jehovah was un- able to bring them to the land, which he spake unto them ; but he hated them and brought 1° them out to slay them in the wilderness. And 1^ Jehovah did not will thy destruction, but he 20 hearkened unto me at that time also. And Je- hovah was very angry with Aaron to destroy him, and I prayed for Aaron at that time also. These two accounts are alike in the time Moses was in the mount when he ascended to make intercession for Israel. They agree in one motive which the inter- cessor urges, namely, that the people are the inheritance of Jehovah, whom he brought forth from Egypt with great power. The second plea in each is different: one pleads the faithfulness of ancestors, the other pleads the rejoicing of the enemies of Jehovah, espe- cially Egypt, when the report should reach them that Jehovah had destroyed Israel. Undoubtedly every rea- son which could be urged before Jehovah was uttered by Moses during the forty days and forty nights. Only these three have survived and come down to us. There w^as a third ascent to the top of Horeb. Moses had made intercession for Israel, and his prayer had been heard. But the precious tables had been shat- tered ; there was no record of the writing upon those stone-tables. The third ascent was made to procure again this writing of God. THE THIRD ASCENT ACCORDING TO J. in ^^ THAT TIME JeHOVAII SAID UNTO ME I ^\ Make thee an ark, and I will write on tables the 54 THE TORA OF MOSES. words which were on the first tables, which thou brakest, and thou shalt put them in the '3 ark. And I made an ark of shittim wood, ^l AND WENT UP INTO THE MOUNT. And Jcho- vah gave them unto me according to the first writing, the ten commandments which Jeho- ^2 vah had spoken unto you. And I came DOWN FROM THE MOUNT AND PUT THE TA- BLES IN THE ARK, accordiug as Jehovah com- manded me. TUB THIRD ASCENT ACCORDING TO E. 10 ^^ THAT TIME JeHOVAH SAID UNTO ME '. Hew thee two tables of stone like unto the first, and come up unto me in the mount. '5 And I hewed two tables of stone like the first, AND WENT UP INTO THE MOUNT, having the 22 two tables in my hand. And those words which Jehovah had spoken he wrote them on two tables of stone ; he added no more, and he *J delivered them unto me. And I turned and CAME down from THE MOUNT AND PUT THE TABLES IN AN ARK which I had made, and there they are. A very interesting variation is found in these two ac- counts of the third ascent. The Tora of J makes the command of Jehovah to be the building of an ark, while the Tora of E tells us the command was to hew two tables of stone. It is such a difference as might occur, if these toras were written, at least one, from accounts which were gathered from those who were present at the utterance of this great discourse in Mo- ab's plains. The present chapter has proffered to the reader the reconstruction of the Tora of J and the Tora of E as FROM EGYPT TO HOREB. 55 these two toras treat the period from Egypt to Ho- reb. This portion of the historical introduction is es- sentially alike in both toras. But there are striking differences; yet none more remarkable than are found in the record of Matthew and Luke, where these two evangelists treat the same event or record words uttered by Christ at any one time. A broad field is open to students, after the toras are reconstructed, in account- ing for the differences presented in them ; nor is a less attractive field of study opened in the linguistic char- acteristics. CHAPTER IV. FROM HOREB TO SINAI. The distance of Kadesh-barnea from Horeb, accord- ing to a Deuteronomic statement, is a journey of eleven days. The march then northward was to be a short one. Israel was filled with a new sense of gratitude to Jehovah, who not alone had brought them out of Egypt with a strong hand, but had added to his favor to them by forgiveness of their idolatry and by the gift of the tables of the covenant. The ark now was with them, and within it were placed the precious tables of the ten commandments. The people w^hile at Horeb had appointed judges for the community. Hence there was an organization among the people now, binding them into a law-abiding community. Exodus-Numbers gives us some incidents of this journey; but Moses passes it over with the briefest mention in the historical introduc- tion to the tora. The journey from Horeb northward was by a natural highway. There is no reason to believe that this jour- ney involved any special hardships to a migrating tribe, at least any more in number than wandering peoples were accustomed to, who traversed a region more or less a desert. Yet there were three incidents of this march which remained fresh in the minds of the children of those who had died in the desert. These events of their history were often told after their occurrence at the tent door during their wanderings in the wilderness. Israel first experienced dearth of bread in the sandy ways which they traversed as they went northward. (56) FROM IIOREB TO SINAI. 57 And JehovLih provided for them the manna. Israel be- came disgusted with this bread of the desert and com- plained bitterly. Jehovah punished them, and the place of this visitation was called Taberah. The scarcity of water aroused rebellion. The place where this occurred was called Massah, or Meribah. The third place of importance because of what happened there was Kib- roth-hattaavah. Israel here lusted for flesh, and it was given to surfeit. Moses in the introduction to his tora makes passing allusion to these events. The waters of Meribah, however, had momentous significance to Moses himself. THE NORTHWARD JOURNET ACCORDING TO J. \ And Jehovau our God spake to us, 3 SAYING : Ye have compassed this mountain 7.3 long enough, take your journey and turn you \ northward to the land of the Canaanites and jj Lebanon. And we departed from Horeb. 22 And at Taberah, Massah, and Kibroth-hattaa- vah ye provoked Jehovah to wrath. THE NORTHWARD JO URNE 2' ACCORDING TO E. \ And Jehovah our God spake unto us at Horeb, saying : Ye have dwelt long enough at } this mountain, turn you and go up to the hill of the Amorites and unto all places nigh thereto. iJ And we went by the wa}- of the mountain of the Amorites as Jehovah commanded us. And at Taberah, and at Meribah, and at Kibroth- .^3 hattaavah, ye rebelled against the command- ment of Jehovah your God. The toras differ in the name of one place, J calling it Massah, and E calling it Meribah. The confusion of the two narratives in Exodus-Num- 58 THE TOR A OF MOSES. bers and the analogous displacement in Deuteronomy have led to the supposition that there were two entrances into the region called Kadesh, or Kadesh-barnea. This assumption has induced the acceptance of an almost im- possible journey for Israel in the march from Kadesh to the Jordan. The fact is, however, that Israel was at Kadesh but once, and that time was immediately subse- quent to the stay at Horeb. The discussion of this question cannot find place here. The theory of one encampment only at Kadesh meets all the requirements, and brings order out of confusion. Israel reaches Ka- desh. The land of their hopes lies stretched out before them. But once since the departure from Egypt had they contended with a foe. These were the Amalek- ites who came down upon them while they were in the vicinity of Horeb. It would seem to be but a pure fancy of Wellhausen that Israel contended with the Egyptians on the shore of the Red Sea. The families of the Israelites, the men, their wives and little ones, together with their flocks and herds, stood on the bor- ders of the land of the Canaanites, a people who lived in walled cities and whose fame was great abroad. The Hebrew shepherds from Egypt, according to the words of their great leader, were to conquer this land and in- herit it. Under this belief Israel had gone out from Egypt amid, indeed, most singular phenomena. And now Moses commanded his people to possess the land according to promise. TUB COMMAND TO ENTER ACCORDING TO J. 1^ .,J And we came to Kadesh-barnea. And 8 1 SAID unto you : Behold I set before you 29 the land which Jehovah our God giveth us. 8 Enter and possess the land, which Jehovah FROM HOREB TO SINAI. 59 promised to your fathers, to Abraham, and to Isaac, and to Jacob, and to their seed after .j] .^l them. And we sent men before us, a man 22 from each tribe, and they searched for us the land and brought us back word of the way 2J we should go up. And they took of the fruit of the land in their hands and brought it down to us. And they said: Good is the land 28 which Jehovah our God giveth us, but the peo- ple are greater and taller than we. A most fascinating attraction is found in the marked individuality in the style of the tora. A masterly mind is ever present in it. The two copies contain verbal va- riations: but always it is the same consistent, dominant personality which pervades the document. The Tora of J in this part alludes to the patriarchs, and also men- tions their names. He also speaks of '* their seed." The spies go '* to search out a way " ; they bring back in their hands *' the fruit of the land." The graphic power is that of a writer in the midst of the things he records, and he enlivens his narrative with these touches of beauty. The report of the spies to the people is re- plete with the same natural charm. The spies say, **Good is the land, but the people are larger and mightier than we." THE COMMAND TO ENTER ACCORDING TO E. ,903 And WECAME toKadesh-barnea. Like- wise, when Jehovah sent you from Kadesh- barnea, saying, Go up and possess the land which I have given you, then ye believed him 4 not nor hearkened unto his word. And I said unto you: Ye are come to the moun- 2} tain of the Amoritcs. See Jeho\ah tliy God 6o THE TORA OF MOSES. setteth the land before thee ; go up, possess as Jehovah the God of thy fathers hath said unto 2^_ .^1 thee. And I took twelve men of 3'ou, and they turned and went up into the valley of Eschol and tread through it and searched it 25, 22 out, and returned us word again into what 25 cities we should come. And they said* N 28 The cities are walled up and very great, and moreover we have seen the sons of Anak there. The Tora of E speaks of *' the God of their fathers," but omits the mention of their names. The spies in this tora travel the valley of Eschol; but it is not re- corded that they bring back the fruit of the land. They report cities built up and very great, while in the Tora of J there is no mention made of cities. The inhabi- tants in each report are the Anakim. With all these variations there can be no doubt but the same event is narrated, the same fundamental truth enforced. The two toras are not inconsistent in these parts nor sup- plementary. The next step in the progress of the historical intro- duction to the Tora of Moses is the statement of the refusal of Israel to go forward and enter the land which Jehovah their God had promised to them. Moses heard the word which the spies brought back. This report had in it nothing that daunted his spirit or shook his faith. Israel heard, and trembled with fear. They would not advance; they planned rather to return to Egypt. They meditated the choosing of another cap- tain. The whole camp was in a state of alarm, despair, desperation. Anything was preferable to engagement with the Anakim. The account in Exodus-Numbers FROM IIOREB TO SINAI. 6l is greatly confused, but these elements of disturbance are clearly discernible. Joshua and Caleb pleaded with the rebellious people, but all in vain. Then Moses announced that Jehovah their God would not permit one of them to enter the land of promise, because they distrusted Him who had so wonderfully led them thus far. This man, uttering the word of God, humbled the whole company of Israel. PUNISHMENT OF UNBELIEF ACCORDING TO J. 2^ ,.} And I SAID UNTO you: Fear not, neither 3J be discouraged. Jehovah your God goeth be- fore you : he shall fight for you according to all that he did for you in Egypt before your 2^ eyes. Yet in this thing ye did not believe ii Jehovah your God, and ye would not go up. 84 And he was angered and swore, saying: 35 Not shall any of these men here see the goodly land which I swear to give to your 36_ 38 fathers, save Caleb. And Joshua, the one 39 standing before thee, shall enter there. And your little ones, whom ye said would be a prey, they shall enter there and possess it. 4J But ye, take your journey by way of the Red Sea. The confidence of a great leader rings in the first sentence of this part. He says, "Fear not." The in- consistencies of unbelief are most strikingly illustrated in the reason assigned here by Israel at this time. They said Jehovah hated them and would destroy them; yet Jehovah had shown to them only a peculiar care and love for sake of their forefathers. God's oath to ex- clude all who were grown up, save Caleb and Joshua, is the last fact given here by^ the Tora of J. 62 THE TORA OF MOSES. PUNISHMENT OF UNBELIEF ACCORDING TO E. 23 ,;1| And the word was good in my eyes. But 22 ye murmured in your tents. Then ye came 2^ near, all of you, and said : Why should we go up ? Our brethren discourage our hearts, say- ing, The cities are great and walled up to the heavens, and also the sons of the Anakim we 29 saw there. And I said unto you : Dread 22 not, neither be afraid of them ; for Jehovah 26 your God shall fight for you. But ye rebelled 27 against the word of Jehovah your God, and said : Because Jehovah hated us he hath brought us forth out of Egypt to deliver us into the hand of the Amorite to destroy us. gj And Jehovah heard the voice of your words 35 and SWORE, saying ; Verily this evil gener- al ation SHALL NOT SEE it ; but the son of Jephu- neh shall see it, and to him will I give the land which he hath trodden upon, because he hath gl wholly followed Jehovah, also the son of 39 Nun. And your children who did not know between good and evil in that day, to them I ^ will give it. Turn ye desertward. The account in the Tora of E is permeated with the same lofty faith of Moses, the same rebellious and un- believing spirit of Israel, which the Tora of J presented to us; yet the language is different. This tora takes us to the tent door, and we hear Israel murmuring. It brings us to the place where Moses stands ; and we see all Israel disheartened and lamenting. His clear, firm voice alone is heard, reaching the ear of every man, and he says, " Dread them not." We read in this tora the words, '*This evil generation," and the expression immediately attracts attention. The two exceptions FROM HOREB TO SINAI. 63 among the people are called *' the son of Jephuneh" and '*the son of Nun." The home life within the tent colors the description of this tora in this portion. There are two very striking differences. Egypt is recalled to mind in the Tora of E by the people, but only in evi- dence to prove that God hated Israel. Moses reminds the people of Egypt in J to give them courage. There is no conflict in these differences. The fact is that the complete history would require both of these ref- erences to Egypt and many other statements besides them. The other obtrusive difference is in the refer- ence to the children, who w^ere to inherit the land. These variations constitute some of the most attractive features of these two toras from a purely literary stand- point; and they are most useful aids in the study of the Hebrew literature which is subsequent to the time of Moses. The crisis is come. What will Israel do? If they had not a wholesome fear of Jehovah, if there had been no unusual demonstrations of divine power in their be- half, Moses's words would have been to this murmur- ing multitude occasion for mocking. The punishment adjudged b}^ God was harder for them to bear than the sight of the Anakim. They will rather believe in Jeho- vah and go up to contend for the land. Too late came their purpose to obey. Judgment had gone out upon them. Moses said, *' Go not up." But they hearkened not unto him. This rashness on the part of Israel is the next allusion to history in the introduction. PUNISHMENT OF DISOBEDIENCE ACCORDING TO J. \ And ye answered, We will go up. And ye girded every man on his weapon of war. <^ But Jehovah said unto me, Go not up, and 64 THE TORA OF MOSES. ye will not be smitten before your enemies. 43 And I SPAKE UNTO YOU, but ye would not hearken, and ye rebelled against the com- i\ mandment of Jehovah. And the Amoritcs J smote you in Seir. And }e returned and WEPT BEFORE Jehovah, but he gave no ear 1 unto you. x\nd we compassed jMount Seir many days. Moses's words are simple and direct. He was speak- ing to the children of those who had disobeyed. Some could remember the panic of the flight, when the Amo- rites smote Israel at Seir. Some recalled that truly oriental scene of the lamentation of Israel before Jeho- vah. It was of no avail. Israel had only the desola- tions of the desert before them until all who were diso- bedient should die. All the men of this people felt in their heart that the future journeyings of Israel held out no hope for them. Not strange, therefore, was it that they lingered about the slopes and valleys of Mount Seir many days. PUNISHMENT OF DISOBEDIENCE ACCORDING TO E, J And ye said unto me, We have sinned against Jehovah. We will fight according to all which Jehovah our God hath commanded us. And ye made ready to go up the hill. 4^ And Jehovah said unto me : Say to them, Make no battle; for I will not be in your 4J midst. And I spake unto you, but ye were presumptuous, and ye went up the moun- ^Jtain. And the dwellers in the hill came out to meet you, and as bees chased you unto 4^ Hormah. And ye wept before Jehovah ; but Jehovah would not hearken unto your p-RO^I IIOREB TO SINAI. 65 45 voice. And ye abode in Kadesh many days, according to the days ye abode there. The reference to the defeat in the Tora of E has a touch in it as deft as that of Homer. The Seirites as bees chased Israel. The figure is such a one as a shepherd might use, who had many a time provoked the industrious bee by an uncanny intrusion. The flight of a man at such a time is not only precipitous, but truly grotesque. The word "presumptuous" is new, but one that subsequent Hebrew makes the scholar familiar with. There is no period in all the career of Moses which has held so strongly the thought of the Christian Church as his leadership during the wanderings of Israel in the desert. Few are the incidents, most meager the rec- ord which has come down to us. Yet never w^as lof- tier heroism, nobler devotion to a people, sublimer faith in Jehovah shown in the history of mankind. It is this period which Moses now approaches in the gradual un- folding of the historical introduction. The singular brevity of this allusion is noteworthy. Idle is it to affirm that no incident of historic importance occurred. True indeed is it that no battles were fought, no kings de- throned, nothing done that men proudly record on pub- lic monuments. But Israel was educated, the noblest faith of the ancient world developed, and men trained to be its heralds among men, while Moses governed them in the wilderness. WANDERINGS IN THE WILDERNESS ACCORDING TO J \ And we took our journeyings into the wil- derness by way of the Red Sea, as Jehovah \ spake unto me. And those forty years Je- 66 THE TORA OF MOSES. N ]\ hovah thy God was with thee in a pillar of 16 cloud by day and a pillar of fire by night, and he fed thee in the wilderness with manna, I which thy fathers knew not, in order that THOU LIGHTEST UNDERSTAND that man ^ should not live by bread alone. And thou 5 didst lack nothing. Thou shalt also consider in thy heart that as a man chasteneth his son, ig so Jehovah thy God hath chastened thee, that he might humble thee, and that he might prove thee, to do thee good at the last. Two of the noblest truths in all revelation are the inheritance, which comes to all men, from that desolate sojourn of the children of Israel in the wilderness. The Christ quotes one of these truths during the days of his temptation in the desert. The essential thought, more- over, at the basis of the Christian life is this truth which the Christ rehearses, namely, that *' man should not live by bread alone." The other truth, that ** God chasteneth a man whom he loveth, as a father chasten- eth a son," is a keynote with Paul; and in the Epistle to the Hebrews this thought is wrought into one of the most exquisite passages in all Scripture. Verily the thought of sonship for the Christian has its origin in the words, "As a man chasteneth his son, so Jehovah thy God hath chastened thee." Peculiar interest is attached to the record of the wilderness journeyings, which comes to us in the other tora. WANDERINGS IN THE WILDERNESS ACCORDING TOE. J 19 And we turned and went through all that great and terrible wilderness which ye saw, } in the south and by the way of the seacoasts. \ And thou shalt remember all the way which FROM IIORKB TO SINAI. 67 Jehovah thy God did lead thee those forty gj years in the wilderness, who went in the way before you in fire by night to search you out a place for your tents, and in a cloud by day to 1 show you by what way ye should go. And he humbled thee and suSered thee to hunger, and fed thee with manna which thou knewest not nor didst thy fathers know, in order that THOU MIGHTEST UNDERSTAND I that man HvCS by every word which proceedeth out of the 7 mouth of Jehovah. Therefore, Jehovah thy 3} God blessed thee in the wilderness, where thou didst see how that Jehovah thy God car- ried thee as a man doth carry his son in all 2 the way ye went, in order that he might humble thee to prove thee, to know what was in thy heart, wdiether jq would keep his com- mandments or not. Such is the statement of this portion in the Tora of E. The remarkable beauty of these two parallel passages, found respectively in the toras of J and E, reminds one of a Raphael Madonna, which has come to us in several reproductions. The seraphic genius of the immortal painter is everywhere present, but there are minor differences; each, however, bearing the evi- dence of Raphael's inimitable touch. The reference in each tora to the guide through the wilderness, that pillar of cloud, that pillar of fire, breathes out the same grateful remembrance. The beautiful variation, in the toras, of the truth, that man has other needs than the daily bread, enriches the statement of this fundamental faith. It is indeed true, ''Man lives by every word that proceedeth out of the mouth of God." The Christ unites both statements together, that of the Tora of J and 68 THE TORA OF MOSES. that of the Tora of E, as giving the more complete ex- pression of this great thought. Nor are we less charmed with the mode of expressing the fatherly care of God over Israel at this time: '*He hath carried thee as a man doth bear his son." Sinai was reached after the long journeyings in that great and terrible desert. The two tables of stone, given at Horeb, had been the norm for the conduct of Israel during that time of education and probation. The tent containing the two tables in the ark of shittim wood from the beginning, and later containing the rod of Aaron which had blossomed, and the jar of manna, was the place of revelation. Above it by day was the sunless cloud, and above it by night was the cloud of fire. Israel emerged from the desert a nation, having a mode of government and a religious cultus, simple but adequate for all the needs of their wandering life. They came to Sinai with strong faith in their leader and a bold confidence in Jehovah their God. The desert was be- hind them, the land of their dreams before them. Ac- cording to the words of their wonderful and aged leader, they would soon enter that land which they were not allowed to inherit some thirty-eight years before, owing to the discouraged and faithless hearts of their fathers. Sinai was the place of theophany. Here Jehovah manifested himself marvelously before his cliosen peo- ple. It was at Sinai that the elaborate religious cultus of Israel was established. They made the tabernacle of the congregation while resting here, and established the order of the Aaronic priesthood and the service of the tabernacle. Among all things done at the foot of Sinai, not least important was the military organization of Israel. Thereafter, this wandering people became a FROM HOREB TO SINAI. 69 camp of soldiers, carefully disposed about the centrally pitched tabernacle of Jehovah. Regulations were es- tablished governing the order of march and the manner in which the whole camp should pitch their tents. Such detail as we have of this new organization in Israel is given in Exodus-Numbers. The historical introduction to the tora takes but the briefest notice of the institutions pertaining to the reli- gious cultus or the civil and military matters, which had occupied Israel for the most part while remaining at Sinai. To Moses the theophany was paramount, and its lessons he wished to become ineffaceable in the minds of Israel. Jehovah, the God of Israel, had shined forth in majesty and splendor at Sinai. The manifes- tation was the subject of daily conversation, while they were makincr the tabernacle and all its furnishinor. Moses at Sinai went vip into the mount to receive the statutes and commandments and judgments of Jehovah; but the people were not restive as at Horeb. Now they patiently waited, and meanwhile prepared to raise up the tabernacle of the congregation. THE TIIEOPHANT AT SINAI ACCORDING TO J. 15 Take yc therefore good heed unto your- J6 selves, lest ye corrupt yourselves and make you a graven image, the likeness of male or 23 female, the likeness of anything which Jeho- 19 vah thy God hath forbidden thee, or lest thou lift thine eye to the heavens and worship any of their host, which Jehovah thy God hath appointed unto every nation under the whole 15 heaven. For ye saw no similitude on that day the Lord spake to you in Sinai out of the if midst of fire. Then yc came near and stood 70 THK TORA OF MOSBS. under the mountain. And the mountain burned with fire, and there was darkness, 22 clouds, and thick darkness, and a great voice ij out of the midst of the fire in the day of the assembly. The great solicitude of Moses was, lest Israel should corrupt themselves and forsake Jehovah their God. The words he uses, to refer to Sinai and their experi- ence before the mountain, mirror through memory the deeds which the fathers of his hearers had committed at Horeb. The story of the golden calf had often been rehearsed at eventime in the tents in the wilderness. The men, who had made a graven image at Horeb, and there had corrupted themselves, were mostly buried in that terrible desert. The children were now listening to the counsels of that great leader w^ho had guided their fathers in those days of trial, and had led them in their career of victory since they had left Sinai and all the holy communings of that place. Moses says: *' Take good heed to yourselves, lest ye corrupt your- selves and make a graven image." It is the burden of all his thought, that Jehovah alone be worshiped by Is- rael. Perhaps all literature would fail to furnish a pas- sage, describing the feelings which should possess every appreciative observer of the heavens, so beautiful and chaste as this passage in the Mosaic Tora. Its repeti- tion here is pardonable : Or lest thou lift thine eye to the heavens And worship any of the hosts thereof, Which Jehovah thy God hath appointed Unto every nation under the whole heaven. The rhythm is not that of a poetic stanza, but of that harmony which is ever present when the noblest thought FROM HOREB TO SINAI. 71 has its perfect and complete statement. The allusion to the theophany, which all Israel had seen, is a master- piece of writing. Subsequent times among the Hebrews cherished these words. The mountain burning with fire, the darkness and cloud, the voice out of the midst of fire, were household themes among the Hebrews centuries afterwards. THE THEOPHAN2' AT SINAI ACCORDING TO E. j3 Take heed unto yourselves, lest ye forget the covenant of Jehovah your God which he made with you, and ye make ydurselves a 16 graven image, the similitude of any figure, 17 the likeness of any beast that is on the earth, the likeness of any winged fowl that flieth in 18 the air, the likeness of anything that creej:>eth on the ground, the likeness of any fish that is 19 in the waters beneath the earth ; or lest thou seest the sun or the moon or the stars of heaven and thou shouldst be drawn away i*to them and serve them. And Jehovah 10 spake to you out of the midst of fire the day thou stoodest before Jehovah at Sinai, when Jehovah said unto me. Gather me the people together, and I will make them hear my words, that they may learn to fear me all the daj^s of their life, and teach them to their children. 12 Then ye heard the voice of the words, but 2I saw no similitude, only a voice out of the midst of fire, out of the cloud, out of the thick .J darkness ; for the mountain burned with fire iJ unto the midst of heaven. The theophany at Sinai, as recorded by the Tora of E, has its own literary charms. The thoughts differ not essentially from those in the Tora of J ; but each ^2 THE TORA OF MOSES. several thought has its own pecuHar and characteristic expression. In this Tora of E the injunction concern- ing the making of images is drawn out with greater elaborateness than in the Tora of J. And here again the reference to star-worship is succinct and coupled with the idea of its seductive nature. The theophan}^ itself is related in about the same words as in J, but with a different syntactical arrangement. This theophany made a profound impression upon Is- rael. The truth of the account might well be argued from the effect this revelation of Jehovah had upon the people. It was not theatrical in the least. Israel learned here at Sinai that man might hear the voice of God and live; but nevertheless it was an awful thing to listen to his voice. Hence they petitioned Moses to lis- ten to Jehovah for them, and then to bring unto them the message. And Jehovah said, *' They speak well in what they say." Hence is to be traced the origin of the prophet in Israel. The following section contains the account of this office as established among the chosen people. THE PETITION AT SINAI ACCORDING TO J. ^5 And ye said : Behold Jehovah our God hath shown us his glory and greatness, and we heard his voice out of the midst of fire. 26 For who of all flesh hath heard the voice of the living God out of the midst of fire as we, ]^ and lived ? Let me not hear again the voice of Jehovah my God, neither let me see this 2? great fire any more, lest I die. Go thou near and hear all that Jehovah our God shall say, ^ and we will hearken unto it. And Jehovah }^ HEARD when ye spake to me, and Jehovah said unto me, Thev are right in what they FROM HOREB TO SINAI. 73 J have said. Oh that there were such a heart In them that they would always keep my com- mandments, that it might be well with them 1* and with their children forever. And Jehovah commanded me at that time to teach you stat- utes and judgments, that ye might do them in the land whither ye go over to possess it. This portion of the Tora of J contains the people's wish and Jehovah's response. The theophany had shown to them the glory and greatness of Jehovah. They could not believe that any other people had here- tofore heard the voice of God and lived. They feared lest a second hearing by them would cause them to die. In the response of Jehovah there is interwoven, by J, that wonderful utterance, beginning with, * ' Oh that there was such a heart in them," which opens up to mankind the infinite yearning of Jehovah to have man keep his commandments, that it might be well with him forever. THE PETITION AT SINAI ACCORDING TO E. 2I And it came to pass, when ye heard the voice out of the midst of the darkness, that ye came near unto me, all the heads of your tribes 2^ and your elders, saying : We have seen this day that God doth talk with man and he liv- 2I eth. Now, therefore, why should we die? for this great fire will consume us : if we hear the voice of Jehovah our God any more, then we 27 shall die. But speak thou unto us all Jehovah our God shall speak unto thee, and we will do 2I it. And Jehovah heard the voice of your words. And Jehovah said unto me, I have heard the voice of the words of this people, which they have spoken unto thee. They have spoken well in all that they have said. (74 THE TORA OF MOSES. 30,31 Gro say unto them, Return to your tents. But thou, be thou here, and I will speak unto thee all the commandments and statutes and judg- ments, which ye shall teach them, and they shall do them in the land which I give them to possess. The petition at Sinai, as found in the Tora of E, gives us a more vivid account of the approach of the people to Moses when making request that Jehovah should no more talk with them lest they die. The wisdom of the petition is suggested in the fact given, that the elders and the heads of the tribes were equally urgent in the appeal to Moses. The awe, which the voice of God inspires in the mortal who once hears its majesty, is re- corded also in E, but with a beautiful variation from the corresponding passage in J. Here the elders and the people say, " We have seen this day that God doth talk with man and he liveth." Both toras are at heart one and the same in the view taken, that it is a fearful thing to have God speak unto men. The prophet is promised by Jehovah. Moses shall hear the command- ments and the statutes and the judgments, and he shall bear them as messages from Jehovah to the people. The briefest possible mention of the military organi- zation of the people at Sinai is made in the historical introduction to the Mosaic Tora. From the standpoint of the modern theorists concerning the evolution of the strength of an inchoate nation, this systematizing of the people for warlike movements would rise up as the chiefest glory of Moses in this period of rest at Sinai. Yet not so with Moses himself. The people themselves were filled with the ardor of military achievements at this time. But Moses gives nothing more than a mere passing notice of Israel as a v/arlike host. FROM HOREB TO SINAI. 75 THE MILITARY ORGANIZATION ACCORDING TO J. \ 15 13 And at that time I took those well ,5 known among your tribes and made them heads over you, captauis over thousands, cap- tains over hundreds, and captains over fifties, and captains over tens. THE MILITARY ORGANIZATION ACCORDING TO E. 9 15 And at that time I took the chief of 13 your tribes and made them rulers over you ; E i? rulers over thousands, rulers over hundreds, rulers over fifties, rulers over tens. This chapter, treating of the Mosaic Tora as it refers to the period from Horeb to Sinai, is concluded. Re- constructive criticism has separated this portion of the two toras of J and E out of our present Deuteronomy, with but an exception or two. It is found that a con- sistent historical narrative covering this period is pre- served in each tora, and that a literary style with marked differences is maintained in each. There are differ- ences, but no contradictions. The essential facts are substantially alike in each tora. The two copies pre- sent a fuller view of that remarkable epoch during which Israel was molded into a nation. So far the claims of reconstructive criticism are established. CHAPTER V. FROM SINAI TO THE JORDAN. The triumphant march of Israel to the Jordan was simply the earnest of that victorious movement which should result in the conquest of Canaan. The fame of this people, which had poured themselves forth from the desert, had already crossed the Jordan. Balaam had seen the ascendency of ''the star" which came from Jacob. Sihon, king of the Amorites, had been consumed by Israel. Og, king of Bashan, had been completely destroyed. A great fear possessed all the nations round about because of the advent of Israel among them. These conquests had given Israel large land possessions on the east side of the Jordan. They had acquired much prey and spoil from the two king- doms which they had destroyed. The lowing of their numerous herds and the bleating of their countless flocks were borne on the air, while the militant compa- ny were listening to the words of the aged Moses. The portion of the historical introduction which is now to be treated covers the victories of Israel since they left Sinai. Yet Beth-peor rose up in memory as evidence that Israel, although invincible in battle, might be defeated by transgression, on their part, of the com- mandments of Jehovah. MARCH BT SEIR AND MOAB ACCORDING TO J. \ And Jehovah spake unto me, saying : 4 I Ye are to pass the children of Esau. Med- dle not with them, for I will not give you of their land, no, not so much as a foot's breadth : (76) FROM SINAI TO THE JORDAN. 77 because I have given Mount Seir unto Esau 8 as a possession. And we passed the chil- dren of Esau from Elath by the way of the I j8 plain. And Jehovah said unto me : Thou art to pass this day through Ar, the coasts of 9^ 19 Moab. Distress not the Moabites nor meddle 9 with them : for I will not give thee of their laud a possession, because I have given Ar unto the children of Lot for a possession. Israelites respect kinship in their movement north- ward. Esau was not the child of promise, yet Esau's descendants had settled in Mount Seir and developed a vigorous civilization. This people from the desert had little opportunity to know anything concerning the in- habitants of Seir save as report had reached them. But the tradition of Isaac's tent life and the place his two sons were to occupy in the purposes of God were well known to the children of Jacob. The message from Jehovah to Israel concerning their kin was clear and emphatic. They were not to meddle with the children of Esau: for not the breadth of a foot of their land was Israel to inherit. Moab was to the north of the de- scendants of Esau. The Moabites were also of kin- dred race with Israel. The bond of union was more remote than that which related them to Esau. The Moabites were descended from Lot, brother of Abra- ham. Jehovah commanded Israel to pass by Moab and not distress her inhabitants. In this way the memory of Abraham, Isaac, and Jacob was recalled and strength- ened. TUB MARCH BT SEIR AND MOAB ACCORDING TO E, l^\ Jehovah spake unto me, saying : Now command the people, saying : Ye are to yS THE TOR A OF MOSES. PASS through the coasts of your brethren, who dwell in Seir. And they shall be afraid of you. Take good heed unto yourselves there- 6 fore. Ye shall buy meat of them for money, that ye may eat, and ye shall also buy water 8 of them for money, that ye may drink. And we turned from Ezion-gaber and passed away from our brethren who dwell in Seir by the I way of the wilderness of Moab. And Je- 13 novAH SAID UNTO ME : Thou art to come niq;h over ao:ainst the children of Ammon. 9 Distress them not, nor contend with them in jI battle : for I will not give thee of the land of the children of Ammon for a possession, be- cause I have given it unto the children of Lot for a possession. On the surface there seems to be irreconcilable diffi- culties between the two toras in this part. The message concerning Seir in them seems utterly unlike. Also the Tora of J mentions Moab, while that of E names Am- mon. Yet essentially they agree. So far as the chil- dren of Esau are concerned, Jehovah prohibits Israel from interfering with or annoying them. And if the chil- dren of Lot are considered, the Tora of J mentions the descendants of one of his children, and the Tora of E the people which sprang from Lot's other son. If one of these toras was written some time after the death of Moses and from memory of those who had heard his parting words, these differences would easily be ac- counted for. Israel abode in the valley of Beth-peor. They fra- ternized with Moab and Ammon. The religious faith of these descendants was the same as Abram brought with him from Haran. At least it is not unlikely that FROM SINAI TO THE JORDAN. 79 this inference is true. Moses was most zealous for Israel, and surely he would not have put to hazard the faith of his people if he had thought resting at Beth- peor would have led away some from allegiance to Je- hovah. Yet Israel apostasized at Beth-peor. The command is given Israel to continue their march from Beth-peor northward toward the land which they were to inherit. PASSAGE OVER THE RIVER ARNON ACCORDING TO J. 2^ And we abode in the valley over 3 AGAINST Beth-peor. And your eyes SAW that every man that walked after Baal- peor, Jehovah thy God destroyed from the \ midst of you. And it came to pass in the fortieth year, in the eleventh month, and on 16 the first day of the month, after all the men of war were consumed and dead among the peo- ,5 pie ; for indeed the hand of Jehovah was against them to destroy them from among the ,6 host until they were consumed. Then it 81 came to pass that Jehovah said unto me : 24 R ise up and take your journey and pass over 31 the river Arnon. Behold I have begun to 24. 31 gi^'^ Sihon king of Heshbon and his land be- fore thee. Begin to possess that thou may- Js est inherit the land. There shall no man be able to stand before you. Jehovah your God shall lay the fear and the dread of you upon all the land that ye shall tread upon, as he hath said unto you. The visitation of Jehovah came upon all those who had followed Baal-peor, and they were destroyed from the midst of Israel. The only definite chronological statement in the tora is given here in the historical in- 8o THE TOR A OF MOSES. troduction. The generation of the men of war living at that time had perished. After their death the word of command came to move forward. Sihon, the king of Heshbon, is first to be conquered. Israel is not to fear him or any king. Jehovah will prepare the way for his people. He will make the inhabitants of the land beyond the river Arnon to dread and fear Israel. PASSAGE OVER THE BROOK ZERED ACCORDING TO E. 2g And we abode in the valley over * against Beth-peor, and your eyes saw 4 what Jehovah did because of Beth-peor, but ye who did cleave unto Jehovah your God, every 14 one of you are alive unto this day. And the space in which we came from Kadesh-barnea until we came to the brook Zered was thirty and eight years, until all that generation of the men of war were consumed, wasted from the 17 host, as Jehovah sware unto them. Then Je- 13 hovah spake unto me, saj^ing : Now rise up and 24 get over the brook Zered. Behold, I have given into thine hand Sihon the Amorite and his land. Begin to possess and contend with him in bat- 25 tie. This day I will begin to put the dread of thee and the fear of thee upon the nations under the whole heavens, who shall hear the report of thee, and they shall tremble and be 13 in anguish because of thee. And we passed over the brook Zered. The method of designating time is different in this tora from that in the Tora of J, which begins to reckon time from the departure of Israel from Egypt. The careful specification of time is to be noted. Yet, if a calculation be made, it will be found that the dates agree, although each has a different starting point. The most FROM SINAI TO THE JORDAN. 8l remarkable difference observable is the name of the streams over which Israel was to cross. The Tora of J mentions the river Arnon, the Tora of E the brook Zered. This may be because of the different names given to the same stream by the nations of Moab and Ammon. It is certain that the Tora of E represents the children of Lot by the Ammonites, while the Tora of J speaks of them as the Moabites. The locality at any rate is sufficiently given, so that there is no irreconcila- ble difference in this respect between the two toras. Sihon is the king who is in closest proximity to the place of fording according to both J and E. The words of encouragement to Israel convey essentially the same thoughts. Israel is to make battle; a general fear and dread will precede them; and the Tora of E adds, the nations *' shall tremble and be in anguish." Sihon, the Amorite king, had established a strong realm atHeshbon in the plain opposite Jericho. He had intrenched upon the territory of Ammon, taking from them the most fertile district about the mouth of the Jabbok, and, moving still farther southward, he had wrenched from Moab the land to the north of the Ar- non. This Amorite king was the enemy of the kins- men of Israel. His terror was prevalent in the domains of Moab and Ammon. The command came to Israel to cross over and contend with Sihon. It was most ap- propriate because of the fear which Sihon had inspired amoncT the descendants of Lot, that this command should be accompanied with the cheering words that Israel should not be alarmed because of the king of Heshbon. Moses, in referring later to this glorious march, dur- ing which Israel won their first great victories, said, "O Jehovah, God, thou hast begun to show to thy 6 82 THE TORA OF MOSES. servant thy greatness." He saw the first manifesta- tion of the prowess of this people, whom he had trained in the desert. Such is the period which Moses now treats in the historical introduction to his tora. OVERTHROW OF SI HON AND OG ACCORDING TO J, 26 And I SENT words of peace to Sihon 2^ KING OF Heshbon, SAYING: Let me pass 2^ through thy land as the children of Esau did unto me, who dwell in Seir, and the Moabites, 27 who dwell in Ar. I will go along the high- way, I will turn neither to the right nor to the 3^ left. But Sihon came out against us, he and gl all his people, to fight at Jahaz. And Jehovah our God delivered him before us, and we 34 smote him and his sons and his people. And we took all his cities at that time, and ut- terly destroyed the men and the women and the little ones of every city. We left none to 3? remain. The cattle we took only for a prey unto ourselves, and the spoil of the cities we 3^ took. From Aroer which is by the brink of the river Arnon, and the city by the river even unto Gilead, there was not one city too strong for us : Jehovah our God delivered all unto us. 1 And Og the king of Bashan came out against us, he and all his people to battle at Edrei. \ And Jehovah said unto us. Fear not, for I vv^ill deliver him, and his people and his land into thy hand, and thou shalt do unto him as thou didst unto Sihon king of the Amorites, I v^ho dwelt at Heshbon. So Jehovah our God delivered into our hand also Og king of Bashan and all his people, and ^NQ smote him until there was none left him remain- FROM SINAI TO THE JORDAN. 83 4 ing*. And we took all his cities at that time, all the region of Argob, the kingdom of Og I king of Bashan, and we utterly destroyed them as we did unto Sihon king of Ileshbon. The destruction of these idolatrous nations was com- plete. Israel was pitiless. But they acted in obedience to the command of Jehovah their God. It is rash reasoning, in consequence of this utter de- struction of these two kingdoms, to affirm that the heart of Jehovah is cruel. There was no other course to pur- sue but utterly to destroy. Israel sent words of peace, but the inveterate enemy of the Shemites came out to meet them. Defeat meant for Israel annihilation. Si- hon had sent out his pitiless hand previously against Ammon and Moab. He came out against Israel to de- stroy. War with the ancients was devastation and de- struction. Modern nations in some places must follow the same rule. OVERTHROW OF SIHON AND OG ACCORDING TO E. 26 And I SENT messengers from the wilder- ness of Kcdmoth TO Sihon king of Hesh- I BON, saying : Let me only pass on afoot. Thou shalt sell me meat for money, that I may eat, and thou shalt give me water for 29 money, that I may drink, until I pass over Jordan into the land which Jehovah our God ,0 giveth us. But Sihon king of Ileshbon would not let us j^ass by him ; for Jehovah thy God had hardened his spirit and made his heart obstinate, so that he might deliver him \ into thy hand as at this day. Then we turned % and went up the way to Bashan. And when ye had come to this place, Sihon the king of 84 THE TOR A OF MOSES. Heshbon, and Og the king of Bashan, came '] out against us unto battle, and we smote them. There was not a city which we took not from I them, threescore cities, utterly destroying the ^ men, women, and children of every city. But all the cattle and the spoil of the cities we took I for a prey unto ourselves. All these cities were fenced with high walls, gates, and bars, besides unwalled towns many. The same rule of conduct toward the conquered na- tions is given here in the Tora of E as we found in the Tora of J. The hardening of the hearts of these two Amorite kings recalls the similar mode of expression, found in the narrative of the plagues of Egypt. The obtrusive difference between these two toras is in the account of the battles. The Tora of J makes Israel to contend with the kings separately, while the Tora of E may leave the impression that the two kings were utterly routed together by Israel in a single battle. It perhaps requires both accounts to complete the full picture, as Israel might have met each separately and afterwards overthrown both conjointly. Yet it may be urged with good reason that E does not require a battle with the combined forces of both kings, but that the account in this tora is a general statement of conquest without en- tering into the method; and this we are inclined to be- lieve is the case. There has always been difficulty in describing, geo- graphically, the ascent of Israel on the east side of the Jordan. Commentators have in vain attempted to re- solve the trouble, and have confessed failure on their part. This problem confronted reconstructive criti- cism. But it is only the same problem that presents P^RO.M SINAI TO THE JORDAN. 85 itself in every step which is made in the direction of re- storing the Tora of Moses. The solution of this prob- lem, as given above, is simple, and gives a rational course northward. The conquered territory from Si- hon and 0